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RENUNCIATION 


OF 


POPERY. 


BY 


SAMUEL  B.   SMITH, 

LATE   A   PEIEST   IN   THE    ROMAN   CATHOLIC   CHURCH. 


"  Magna  est  Veritas,  et  praevalebit." 

"  The  truth  13  powerful,  and  will  prevail  " 


PHILADELPHIA : 
STEREOTYPED   BY   L.   JOHNSON, 

FOR   THE    AUTHOR. 


1833. 


;  RENUNCIATION  OF  POPERY. 

(third    edition.) 

We  apprehend  this  pamphlet  will  secure  for  itself  an  extended  circulation. 
We  design  to  express  our  opinion  of  it  in  full  at  a  future  time. 

Ezra  Stiles  Ely,  D.D. 
Editor  of  the  Philadelphian,  and  Factor  of  the  3d  Presbyterian  Church. 

We  have  read  within  a  few  days,  a  pamphlet  entitled  "  Renunciation 
OP  Popery,"  with  no  ordinary  interest.  The  author,  Rev.  Samuel  B.  Smith, 
has  been  for  a  number  of  years  an  officiating  Roman  Priest,  and  he  seems 
to  be  thoroughly  acquainted  with  the  whole  system  of  Romanism.  He  has 
presented  to  the  public  many  things  in  his '■^  Benunciation  of  Popery  "  which, 
unless  they  can  be  ably  answered,  it  seems  to  us  must,  and  ought  to  ruin  their 
cause.  He  writes  well — expresses  himself  in  a  Christian  manner,  and  seems 
to  feel  deeply  for  those  of  his  friends  who  are  left  behind,  in  darkness  and 
in  ignorance,  in  that  church. 

Unless  we  are  greatly  deceived,  this  pamphlet  will  be  read  with  much 
interest  by  the  public. 

James  Patterson, 
Pastor  of  the  1st  Presbyterian  Church,  Northern  Libertiu* 

G.  T.  Bedell,  D.D. 
Hector jof  St.  Andrew'' s  Church. 

G.  R.  Livingston,  D.D. 
Pastor  of  the  R.  D.  Church  in  Crown  street. 
Ashbel  Green,  D.D. 
John  M'Dowall,  D.D. 
Pastor  of  the  Central  Presbyterian  Church. 

G.  B.  Perry, 
Pastor  of  the  \st  Baptist  Church, 

Wm.  E.  Ashton, 
Pastor  of  the  3d  Baptist  Church, 

Albert  Judson, 
Pastor  of  the  2d  Presbyterian  Church,  SouthwarJc, 

Robert  Piggot, 
Rector  of  the  Protestant  Episcopal  Church  of  **  Ml  Soub,''^ 


Entered,  according  to  the  Act  of  Congress,  in  the  year  1833,  by  Samuel 
B.  Smith,  in  the  Clerk's  OflBice  of  the  District  Court  of  the  Eastern  District 
of  Pennsylvania. 


INTRODUCTION. 


"  One  thing  is  needfuV^  (said  our  blessed  Lord),  and  that  is, 
the  salvation  of  the  soul.  "  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  tvith  all  thy  soul,  and  with  all  thy 
mind. — This  is  the  first  and  great  commandment. — And  the 
second  is  like  unto  if;  Thou  shalt  love  thy  neighbour  as  thy- 
self." It  is  this  love  of  my  neighbour  which  I  trust,  if  I  know 
my  heart,  urges  me  to  oppose  the  encroachments  of  popery 
on  this  hitherto  happy  country.  The  great  Ruler  of  events,  in 
the  wisdom  of  his  counsels,  has  thought  proper  to  permit  me  to 
be  initiated  into  the  mysteries  of  the  Mystery  of  that  WICKED, 
"  who  opposeth  and  exalteth  himself  above  all  that  is  called 
God,"  for  purposes  which  I* hope  will,  by  the  influence  of  his 
Holy  Spirit,  and  the  power  of  his  grace,  redound  to  his  honour 
and  glory.  That  mystery  of  iniquity  which  had  already  begun 
to  work  in  the  very  days  of  the  apostles,  has,  during  a  long 
series  of  ages,  been  augmenting  under  the  influence  of  popery, 
till,  at  length,  he  now  appears  sitting  "  in  the  temple  of  God, 
showing  himself  that  he  is  God."  ^^  Even  he,  whose  coming 
is  after  the  working  of  Satan,  ivith  all  power,  and  signs,  and 
lying  wonders,  and  with  all  deceivableness  of  tcnrighteous- 
ness  in  them,  that  perish  ;  because  they  received  not  the  love 
of  the  truth,  that  they  might  be  saved.  And  for  this  cause 
God  shall  send  them  strong  delusion,  that  they  should  believe 
a  lie."  2  Thess,  ii. 

Who  is  there  in  all  Christendom  who  now  claims  this  ALL 
POWER  but  the  POPE  and  his  infallible  priests?  The  power 
of  forgiving  sins:  the  power  of  locking  and  unlocking  the 
doors  of  heaven :  the  power  of  praying  the  damned  out  of 
purgatory  when  paid  for  it  fifty  cents  or  more  for  a  mass :  the 
power  of  prohibiting  the  bible,  as  was  done  in  the  Council 
of  Tolosa  ?     Who  is  there,  among  Christians,  that  claims  the 

3 


4  INTRODUCTION. 

POWER  of  performing  miracles,  those  lying  signs  and  won- 
ders, but  the  pope  and  his  vassals?  There  is  none  that  even 
PRETEND  to  have  this  power ;  therefore  this  text  can  apply  to 
NONE   but  papists,  for  they  alone   pretend  to  have  the 

POWER. 

If  the  "  Scripture  be  hid/'  it  is  hid  "  to  them  that  are  lost," 
to  them  on  whom  "  God  shall  send  strong  delusion,  because 
they  received  not  the  love  of  the  truth,  that  they  might  be 
saved.'' 

0  !  if  I  were  to  paint  all  "  the  abominations  of  desolation,'* 
time  would  fail  me. — I  do  not  undertake  to  reclaim  that  church 
which  Bossuet  himself,  a  champion  of  Romanism,  declared 
"  stood  in  need  of  reformation  both  in  her  head  and  members :" 
that  church  "  through  whose  whole  body  (their  own  St.  Ber- 
nard has  said)  the  putrid  contagion  of  iniquity  had  crept:" 
that  church,  whose    "clergy  (the  same  great  saint  affirms) 

WERE     plunderers,     UNSATISFIED     WITH     THE     FLEECE,     AND 

thirsting  for  the  blood  of  the  flock."  (Works  of  St. 
Bernard,  in  folio  P.  1727,  Philadelphia  Library,  and  Bossuet  in 
the  preface  of  his  Variations.)  No,  I  do  not  expect  to  reclaim 
that  WICKED  whom  the  Lord  has  said  that  "he  shall  con- 
sume toith  the  spirit  of  his  mouth,  and  shall  destroy  with  the 
brightness  of  his  coming."  2  Thess.  ii.  8.  But  to  her  members, 
at  least  to  those  of  good  will,  I  am  constrained  to  repeat  the 
pressing  invitation  of  St.  John,  "  Come  out  of  her,  my  people, 
that  ye  be  not  partakers  of  her  sins,  and  that  ye  receive  not  of 
her  plagues.'"  Rev.  xviii.  4. 

0  !  you  who  have  not  yet  been  caught  in  her  wiles ;  let  me 
beseech  you,  in  the  name  and  for  the  sake  of  Jesus  Christ,  to  fly 
from  before  the  face  of  the  Dragon.  Take  the  ivings  of  the 
great  eagle  and  fly  into  the  ivilderness,  for  the  Lord  has  pro- 
mised that  he  himself  will  nourish  you.  He  will  nourish  you 
"without  money."  His  Sacred  Word  is  ever  open  to  us  as  a 
rich  repast.  His  Holy  Spirit  will  anoint  us  with  gladness,  and 
fill  our  heart  with  peace  and  joy.  Thanks  be  to  his  holy  name, 
I  feel  that  peace. 


RENUNCIATION    OF    POPERY. 


It  will,  perhaps,  be  gratifying  to  my  readers,  to  know  some- 
thing of  the  tenor  of  my  life,  and  the  reasons  which  influenced 
me  to  leave  the  Roman  catholic  church.  I  was  born  and  edu- 
cated in  Philadelphia,  Pennsylvania.  My  father  was  of  the 
society  of  friends.  My  mother  was  attached  to  no  religious 
denomination.  It  was  my  father's  constant  care,  from  our 
earliest  infancy,  to  instil  into  his  childrens'  minds  the  fear  and 
love  of  God.  It  was  his  practice,  every  evening,  previous  to 
retiring  to  rest,  to  read  and  explain  to  us  the  Sacred  Scriptures. 
His  solicitude  for  our  spiritual  advancement  was  such,  that  he 
watched  over  all  our  actions,  as  if  the  whole  accountability 
Uiereof  rested  on  him  alone.  Under  the  direction  of  so  good  a 
tutor,  and  having  constantly  before  me  the  animating  example 
of  fervent  devotion,  my  heart  soon  began  to  receive  the  impres- 
sions which  my  father  so  assiduously  endeavoured  to  make 
upon  it.  Happy  had  it  been  for  us  his  children,  had  he  still 
lived  to  extend  his  watchful  eye  over  the  aberrations  of  our 
future  life.  But  God  ordered  it  otherwise — he  was  taken 
from  us. 

After  his  death,  leaving  my  native  home,  with  a  small  pa- 
trimony of  two  thousand  dollars,  I  directed  my  course  to  the 
west,  and  arrived  at  St.  Louis  on  the  Mississippi.  I  was,  at  this 
time,  twenty-one  years  of  age.  Here,  falling  a  prey  to  the  un- 
healthfulness  of  the  climate,  and  labouring  under  the  paroxysms 
of  a  violent  fever,  I  was  prevailed  upon  to  enter  into  partner- 
ship in  the  fur-trade.  Twelve  months  from  this  unlucky  step, 
I  found  myself  penniless  in  a  land  remote  from  home  and 
friends.  We  were  unsuccessful  in  our  enterprise  among  the 
Indians,  and  of  the  remnant  of  my  shattered  fortune,  I  was  de- 
frauded b}'^  the  intrigues  of  my  partners.     In  this  calamitous 

5 


6  RENUNCIATION  OF  POPERY. 

situation  I  knew  not  what  course  to  take.  Urged  on,  however, 
by  necessity,  I  laid  open  my  situation  to  a  gentleman  with 
whom  I  had  formed  an  acquaintance,  and  on  whose  benevolence 
I  thought  I  might  depend.  He  and  his  wife  dropped  the  tear 
of  sympathy  over  my  misfortunes,  and  endeavoured  to  alleviate 
them.  Having  a  tract  of  land  near  St.  Louis,  he  offered  it  to 
me  on  a  lease  of  ten  years  ;  and  agreed  to  furnish  me  with  the 
stock  ind  utensils  necessary  for  cultivating  it,  and  to  procure  a 
hand  to  assist  me.  I  thankfully  and  willingly  accepted  his 
proposal,  ommenced  the  undertaking,  but  was,  again,  soon 
baffled  In  my  prospects  by  the  fatal  effects  of  the  unhealthfulness 
of  the  ;limate.  My  health  was  so  impaired  by  frequent  attacks 
of  bilious  fever  and  ague,  that  I  found  myself  entirely  incapable 
of  conducting  the  farm.  The  early  impressions  of  piety  which 
had  been  instilled  into  me  during  juvenile  years  still  animated 
my  bojom.  Their  salutary  effects,  in  my  intercourse  with  man, 
on  the  busy  theatre  of  life,  had  been  suspended.  However,  I 
never  ceased  to  be  conscious  that  there  is  no  real  consolation  in 
this  life,  3xcept  in  religion. 

My  friend,  to  whose  hospitality  I  was  much  indebted,  and 
his  pious  consort,  were  Roman  catholics.  Seeing  that  I  was  not 
united  to  any  religious  denomination,  they  urged  upon  me  the 
necessity  of  making  an  open  profession  of  religion  ;  and  after  a 
long  and  obstinate  resistance,  arguing  much  against  them,  I 
yielded  to  their  solicitations,  and  joined  the  Roman  catholic 
church.  Having  a  natural  predilection  for  retirement,  I  resolved 
to  pass  the  remainder  of  my  life  in  seclusion  from  the  world. 
For  this  end  I  obtained  of  my  friend  a  little  spot  of  land,  on 
which  I  erected  myself  a  small  cottage.  He,  with  his  family, 
at  the  same  time  removed  from  town  and  established  himself 
on  his  farm.  The  few  necessaries  of  life,  which  I  needed,  were 
supplied  by  a  little  garden  which  I  cultivated,  and  the  stock 
which  I  raised.  Some  leisure  hours  I  also  devoted,  daily,  to 
educating  the  children  of  my  friend.  Happy  would  it  have 
been  for  me  had  I  not  been  enticed  away  from  this  secluded 
spot,  by  an  invitation  from  the  bishop  of  St.  Louis  :  he  (being 
apprized  of  my  mode  of  life,  and  of  my  application  to  study) 
thought  I  would  be  a  useful  subject  to  assist  him  in  a  college 
which  he  had  recently  established  ;  and,  therefore,  sends  for  me, 


RENUNCIATION  OF  POPERY.  7 

and  by  his  persuasions,  he  finally  prevailed  on  me  to  leave  my 
solitude  and  come  to  his  house. 

Having,  now,  in  a  few  words,  traced  out  the  circumstances 
attending  my  conversion  to  the  Roman  catholic  church,  I  will 
proceed  to  state  my  reasons  for  leaving  her. 

Having  wasted  fourteen  years  of  my  life  among  the  Roman 
catholic  clergy  ;  and  having  passed  through  the  various  routines 
of  promotion  to  that  of  priesthood,  I  have  acquired  ample 
information  on  the  subject  of  which  I  am  now  about  to  treat, 
and  which,  to  me,  has  been  the  source  of  many  a  tear. 

I  begin  from  my  first  entrance  into  the  Roman  catholic  clergy 
This,  as  I  have  stated,  was  by  the  invitation  of  a  Roman  catho- 
lic bishop  in  St.  Louis,  Missouri.  Knowing  my  fondness  for 
study,  he  offers  me  an  asylum  in  his  house,  testifying  at  the 
same  time,  with  apparent  sincerity,  how  much  he  esteemed  me, 
and  how  highly  he  appreciated  the  zeal  and  devotion  with 
which  I  was  attached  to  religion.  What  a  pity,  he  observed, 
that  you  should  pass  your  life  in  so  obscure  a  manner  and  bury 
talents,  (which  God,  no  doubt,  has  destined  to  be  exercised  for 
public  good,)  in  the  depths  of  solitude  !  There  was  a  certain 
suavity  in  his  address,  the  efiects  of  which  I  was  unable  to  resist. 
Come,  continued  he,  you  will  always  find  in  me  a  friend  and  a 
father.  In  the  retired  life  which  you  have  chosen,  who  will 
take  care  of  you  in  the  time  of  sickness  ?  You  wish  to  devote 
your  life  to  prayer  and  contemplation,  you  are  pleased  with 
study  ;  here,  under  my  roof  you  shall  have  all  these  advantages, 
without  being  subjected,  as  you  now  are,  to  all  the  accidents  to 
which  a  life,  such  as  you  now  lead,  must  be  exposed.  The  only 
requital  I  ask  for  the  offer  I  make  you,  is,  that  you  will  be 
willing  daily  to  teach  one  class  in  the  college,  of  an  hour,  or  at 
most,  of  an  hour  and  a  half's  duration.  I  acceded  :  sold  my 
little  stock,  and  bidding  farewell  to  my  friends,  entered  in  the 
college.  For  a  while  all  seemed  well  :  I  complied  with  the 
engagement  I  had  made.  Soon,  however,  I  found  that  to  the 
teaching  of  one  class  there  was  added  the  teaching  of  another  ; 
to  these,  after  the  lapse  of  a  few"  months,  a  third  class  was  added, 
and  finally  a  fourth. 

In  the  mean  time,  being  in  the  fervour  of  zeal,  the  bishop  pro- 
posed my  studying  for  the  clergy.    Fatal  proposition !  to  which 


8  RENUNCIATION  OF  POPERY. 

I  unwarily  yielded  my  assent.     To  the  excessive  fatigue  of 
teaching,  daily,  four  classes  in  the  college  was  added  that  of  the 
studies  necessary  for  the  ministry.  My  health  was  now  rapidly 
declining,  worn  out  by  the  heavy  exactions  demanded  of  me. 
As  my  health  was  diminishing,  so  did  the  feigned  friendship  of 
my  pretended  benefactor  diminish  with  it ;  and  I  soon  had  the 
mortification  of  seeing  that  all  this  outward  show  of  friendship 
and  benevolence  was  but  sordid  interest  and  deceit.     I  was 
shocked  at  so  much  insincerity  in  a  character,  whom  I  was 
^f     taught  to  look  upon  with  the  most  profound  veneration,  as  the 
ambassador  of  Christ,  and  of  course,  as  a  person,  who  would 
exhibit,  in  his  conduct,  at  least,  some  of  the  more  essential  cha- 
racteristics of  the  Christian,  hospitality  and  sincerity.     "  Let 
love  (says  the  apostle)  he  without  dissimulation f^  "  a  bishop 
given  to  hospitality,  not  greedy  of  filthy  lucreJ'     Under  the 
shelter,  therefore,  of  a  person  professing  to  be  the  pastor  of  the 
fold  of  Christ,  I  thought  myself  in  safety ;  nor  had  I  the  least 
suspicion  that  the  avidity  oi  filthy  lucre  could  ever  prompt  him 
to  betray  the  confidence  reposed  in  the  integrity  of  his  profes- 
sions.    If  my  ability  to  serve  him  was  less  than  it  was  when  I 
first  entered  under  his  ro»jf,  it  was  to  be  attributed,  not  to  any 
fault  of  mine,  but  to  the  excessive  fatigues  to  which  I  was  sub- 
jected in  obedience  to  his  commands ;  fatigues,  too,  which  I  had 
to  undergo  unjustly,  and  in  violation  of  the  conditions  upon 
which  I  entered. 

Thus  bereft  of  my  health,  and  without  a  friend  to  sympathize 
in  my  sufierings,  I  was  under  the  painful  necessity  of  seeking  a 
more  hospitable  shelter.  I  left  his  house ;  and  trusting  to  Divine 
Providence,  pushed  out  again  on  to  the  stormy  sea  of  life.  The 
bishop,  at  this  time,  being  on  a  visit  to  Baltimore,  I  told  his 
vicar,  who  managed  his  afiairs  in  his  absence,  that  I  was  desirous 
of  going  to  France,  to  see  whether  my  health  could  not  be  re- 
established by  a  sea-voyage,  and  by  a  residence  in  a  more 
healthful  climate.  I  procured  of  him  a  letter  of  recommendation 
to  a  clergyman  in  Paris,  the  superior  of  a  college,  in  whom,  he 
told  me,  I  would  find  a  friend  and  protector.  Notwithstanding 
the  treatment  I  had  already  received,  I  could  not  prevail  upon 
myself  to  believe  that  friendship  was  but  a  name,  nor  that  the 
misfortunes  of  a  fellow  being  could  not  make  impression  on  the 


RENUNCIATION  OF  POPERY.  9 

heart  of  any.     Taught  from  my  childhood  to  feel  for  others' 
woes,  I  thought  that  they  would  feel  for  me. 

On  my  arrival  in  Paris  I  was  received  again,  ostensibly  at 
least,  with  open  arms  :  and  welcomed,  because  they  expected 
that  the  change  of  climate  would  benefit  my  health  in  such  a 
manner  as  to  enable  me,  in  a  short  time,  to  be  of  important  ser- 
vice to  them  in  teaching  the  English  language.  My  health, 
however,  remained  the  same,  so  that,  after  the  space  of  four 
months,  I  found  my  room  would  be  preferable  to  my  company. 
Such  treatment  towards  a  person  who  had  sacrificed  himself  to 
a  blind  and  Implicit  obedience,  and  who,  by  the  religion  he 
had  embraced,  had  incurred  the  displeasure  of  his  friends  and 
relations,  was,  surely,  to  say  the  least  of  it,  a  most  ungenerous 
requital  for  the  sacrifices  he  had  made  and  for  the  services  he 
had  so  willingly  rendered.  How  unlike  is  this  to  what  St. 
Peter  exhorts,  saying,  "  To  godliness  add  brotherly  kindness, 
and  to  brotherly  kindness,  charity."  It  was  in  the  service  of 
the  Roman  catholic  clergy  my  health  was  ruined  :  it  was  there- 
fore doubly  ungenerous,  and  unchristian,  to  abandon  me  when 
I  was  the  most  in  need  of  their  assistance,  and  to  cast  me  out 
on  to  the  world  penniless,  helpless,  and  friendless.  The  god- 
liness of  which  the  apostle  speaks,  as  characterized  by  brother- 
ly kindness  and  charity,  w^as  a  stranger  to  the  breasts  of  per- 
sons who  could  be  capable  of  treating  the  afflicted  in  the  man- 
ner I  was  treated.  Persons  such  as  these  may,  indeed,  profess 
"  the  form  of  godliness,''^  but,  by  their  works,  it  is  evident  they 
"  deny  the  power  thereof'^  There  can  be  no  godliness  where 
there  is  no  brotherly  love,  there  can  be  no  brotherly  love 
where  there  is  no  sympathy,  and  there  can  be  no  sympathy 
where  the  bosom  is  unmoved  at  what  a  brother  suffers,  and 
where  the  hand  is  shortened  to  succour  or  relieve  him,  "  My 
little  children,  (said  the  beloved  disciple  Juhn)  let  lis  not 
love  in  word,  neither  in  to)igue  ;  but  in  deed  and  in  truth." 
— 1  John,  iii.  18.  After  having  passed  a  summer  in  France, 
I  returned  to  my  native  country,  and  continued  my  studies 
until  I  was  sent  forth  to  preach. 

During  the  whole  exercise  of  the  ministry,  I  can  and  do  truly 
say  that  my  heart  was  grieved  and  distressed  at  the  conduct  of 
the  generality  of  the  Roman  catholic  clergy.     Had  I  known, 

B 


10  RENUNCIATION  OF  POPERY. 

previous  to  my  ordination,  the  mysteries  of  priestcraft,  as  I 
knew  them  afterwards,  never  should  a  Roman  bishop  have 
placed  the  hands  of  ordination  over  my  devoted  head — But 
alas  !  these  things  are  concealed  from  those  v/ho  are  in  minor 
orders,  as  they  call  it :  priesthood  is  the  door  which  unfolds 
the  ABOMINATIONS  to  oue's  view,  and  infallibility  closes  and 
locks  the  victim  in.  I  am  fully  convinced  that  the  desire  of 
emolument  is  the  main-spring  of  action  in  the  Roman  catholic 
clergy.  Hence  we  see  them  constantly  accumulating  the 
perishable  treasure  of  riches  ;  buying  lands  ;  building  houses 
(in  Europe  palaces);  seminaries  ;  nunneries,  &c.,  and  living  like 
lords  on  their  vast  domains. 

The  colleges,  which  the  Roman  catholic  clergy  are  establish- 
ing through  these  happy  States,  are  a  copious  means  of  accumu- 
lating wealth  :  that  at  Bardstown,  Kentucky,  while  I  was  there, 
was  receiving  an  annual  income  of  nearly  twenty  thousand 
dollars.  For  the  glory  of  God,  they  say  !  If  this  be  the 
object,  why  do  they  not  educate  the  poor  gratuitously  ?  They 
have  not,  to  my  knowledge,  one  institution  of  the  kind.  Let 
the  truth  appear — It  is  for  the  glory  of  themselves,  for  the 
exaltation  of  Holt  Mother  Church.  It  is  to  add  more 
precious  stones  and  pearls,  more  power  and  splendour  to  the 
"  woman  that  sitteth  upon  the  Beast .'"  I  repeat  it  again,  I 
know  not  of  one  disinterested  act  of  benevolence  done  by 
Roman  catholic  priests.  If,  in  some  few  of  their  nunneries, 
SOME  orphan  children  are  admitted,  we  shall  find  that  the  chil- 
dren more  than  pay  the  expenses  of  their  board  and  clothing 
by  their  work.  They  are  compelled  to  rise  very  early  in  the 
morning  ;  in  winter,  long  before  day,  and,  after  having,  in  the 
course  of  the  day,  received  a  few  hours  instruction,  all  the  rest 
of  their  time  is  employed  for  the  advantage  of  the  institution. 
I  know  of  no  establishments  among  the  Roman  catholic  priests, 
where  orphan  children  are  received,  except  those,  where  a  pub- 
lic boarding  school  is  also  kept.  The  pupils  in  these  houses 
are  generally  numerous  ;  and  pay,  for  their  board  and  tuition, 
from  one  hundred  and  twenty-five  to  two  hundred  dollars  per 
annum.  The  orphans  are  admitted  into  these  asylums,  so 
called,  when  they  are  old  enough  to  work:  those  who  are  sick- 
ly, and  who,  of  course,  are,  and  ought  to  be,  greater  objects  of 


RENUNCIATION  OF  POPERY. 


U 


charity,  arc  not  admitted.  The  others  are  received  upon  con- 
dition of  their  remaining  until  eighteen  years  of  age,  that  they 
may  reap  their  lahour  ;  and  the  work  of  these  poor  children 
supersedes  the  necessity  of  hiring  many  servants.  This  is  a 
correct  view  of  tlieir  asylums  for  orphans,  or  at  least,  of  all 
tJiat  I  have  seen,  and  I  have  seen  many.  These  are  the  insti- 
tutions, respecting  which,  they  hoast  so  much  of  their  bene- 
volence. That  interest  is  the  basis  upon  which  these  institu- 
tions are  founded,  I  presume,  from  what  has  been  related,  will 
appear  evident  to  every  one.  The  real  objects  of  benevolence, 
the  infirm,  the  lame,  the  blind,  find  no  admission  into  their 
asylums,  while  those  who  can  promote  their  interest  are  re- 
ceived with  open  arms. 

I  will  now  give  the  public  a  sketch  of  the  manner  in 
which  some  of  the  females  in  these  pious  establishments 
pass  their  time.  Rise  at  half  past-four  in  the  morning  ;  attend 
mass  ;  after  mass  breakfast ;  from  the  table  to  work.  Some 
take  the  spade,  and  toil  for  days  and  for  weeks  digging  the 
earth,  exposed  to  the  heat  of  the  sun,  and  without  any  inter- 
mission, save  about  an  hour  at  dinner,  and  three  quarters  of  an 
hour  in  the  afternoon  for  reciting  beads.  Others  are 
employed,  in  hauling  dung  or  earth  in  carts  or  wheelbarrows  ; 
some  are  seen  making  fences,  gates,  chopping  wood,  &c.  And 
to  put  the  climax  to  their  suffering,  the  rule,  in  some  houses, 
requires  them  to  go  barefoot  from  April  till  the  first  No- 
vember, snow  or  no  snow  on  the  ground.  This  was  the  rule  at 
Loretto,  in  Kentucky;  at  which  place  transpired  the  facts  I  have 
described,  of  which  I  had  occular  demonstration.  Many  of  these 
\  deluded  devotees  fell  victims  to  the  austerity  of  the  rule, 
which,  owing  to  this  circumstance,  was  eventually  mitigated. 
The  ostensible  object  of  these  corporal  austerities,  as  held  forth 
to  the  nuns,  is  the  atoning  for  their  sins.  If  this  were  the 
real  object,  I  would  ask,  why  do  not  their  superiors  the 
priests,  atone  for  their  own  sins  in  the  same  manner  ?  Have 
they  no  sin  ?  Never  yet  have  I  seen  them  go  barefoot,  nor 
haul  dirt,  nor  spade.  On  the  contrary,  while  these  poor  devo- 
tees were  dragging  a  miserable  existence  through  a  slavish 
life,  I  have  seen  their  priest  passing  his  time  in  hunting,  fishing, 
trapping  partridges,  playing  the  bagpipe,  chess,  checkers,  &c., 


12  RENUiVCIATION  OF  POPERY. 

and  much  of  his  time  in  frivolous  conversation  on  worldly  and 
political  subjects.  Truly,  these  are  they,  whom  our  Divine 
Lord  has  said,  shall  "  Bind  heavy  burdens,  and  grievous  to  be 
borne,  and  lay  them  on  men's  shoulders  ;  but  they  themselves 
ivillnot  move  them  with  one  of  their  finger  s.^^  Matt,  xxiii.  4. 
The  observation  made  by  a  deaf  and  dumb  child,  in  the  asylum 
of  this  city,  will  afford  a  good  instruction  to  Roman  priests.  The 
child,  speaking  of  a  sermon,  at  which  she  was  present  in  the 
chapel,  writes  to  her  father,  thus,  "All  of  the  pupils  always 
attentive  to  examples  about  religion  in  the  chapel,  every  morn- 
ing and  evening." — Example  seems  to  have  been  the  only 
sermon  that  could  make  an  impression  on  the  mind  of  this 
dear  child  of  nature,  and  surely,  without  example  precept  is 
preposterous.  Now,  what  is  the  example  these  poor  nuns 
have  from  their  priests  .'* 

The  Jesuits,  and  other  Roman  catholic  priests  are  endeavour- 
ing every  where  through  this  country,  to  ingratiate  themselves 
into  public  estimation  by  every  means  they  can  devise.  Hence 
their  readiness  to  expose  the  lives  of  tlieir  female  devotees. 
What  is  it  to  the  priests  if  they,  i.  e.  the  nuns,  fall  victims  to 
their  exertions  ?  What  was  it  to  Bonaparte  that  thousands  of 
his  men  were  sacrificed  to  his  ambition,  provided  he  could 
achieve  the  object  which  he  sought ;  and  crown  himself  with 
glory  ?  If  Holy  Mother  Church  can  be  established,  and  papal 
influence  and  papal  gold  prepare  the  way  for  papal  despotism 
on  our  free  and  happy  shores,  what  is  the  blood  of  a  few 
infatuated  devotees  to  the  conquest  she  would  gain  ? 

Europe,  for  a  series  of  ages,  having  been  devastated  by  the 
ravages  of  popery,  at  length  ^egins,  like  a  phoenix,  to  emerge 
from  her  ashes,  and  bid  defiance  to  the  Monster.  The  Genius 
of  Freedom  is  abroad  :  the  slaves  of  imperial  Rome  begin  to 
feel  the  weight  of  their  fetters  :  the  Gospel  Herald  sounds  the 
trumpet  of  alarm  ;  and  great  Babylon  trembles  to  her  centre. 
This  is  no  poetic  reverie  of  imagination.  That  Italy  herself,  the 
Seat  of  the  Man  of  Sin,  is  now  in  the  spirit  of  insurrection,  and 
her  subjects  ready  for  an  explosion,  is  a  matter  of  sober  fact  not 
long  since  declared  in  the  public  gazettes  of  Europe.  It  is  an 
historical  fact,  that,  but  a  few  centuries  ago,  Romanism  bore 
the  sway  in  Europe :  emperors  were  the  vassals  of  the  pope's 


%    V 


RENUNCIATION  OF  POPERY.  18 

imperial  holiness,  and  the  allegiance  due  from  their  subjects  could 
be  dissolved  by  his  arbitrary  mandate.  His  power  is  now  no 
longer  felt :  his  authority  is  spurned  even  in  his  own  dominions. 

Our  own  peaceful  shores  have  not  yet  been  stained  by  papal 
persecution  :  the  fagots  of  bigotry  have  not  yet  been  heaped 
around  our  freeborn  sons,  nor  the  smoke  of  expiring  victims 
enveloped  them  in  the  shades  of  death.  Our  soil  has  not  yet 
been  stained,  thanks  to  the  Lord  above.  May  precaution  direct 
our  counsels :  and  casting  an  eye  on  the  blood-stained  shores 
of  Europe,  may  we  guard  our  own. — Let  the  banners  of  liberty 
still  wave  over  our  prosperous  land,  but  let  them  not  be  touched 
by  the  wand  of  papal  influence. 

Cast  an  eye  on  the  pages  of  history,  and  we  will  see  what 
would  be  the  consequences  if  Romanism  should  ever  subjugate 
our  country.  History  is  unanimous  in  her  portrait  of  the  de- 
generacy, vice,  and  abomination  of  the  papal  communion,  clergy 
and  laity.  During  the  six  hundred  years  that  preceded  the 
Reformation,  they  were  sunk  into  the  lowest  depths  of  degra- 
dation. In  appealing  to  history,  I  will  adduce  the  testimony  of 
none  but  those  whose  authority  is  unquestionable.  That  of  their 
own  historians  and  canonized  saints,  it  is  presumable,  cannot 
be   rejected. 

The  tenth  century  has  been  portrayed  by  the  pencil  of 
Sabellicus,  Stella,  Baronius,  Giannon,  and  Du  Pin.  "Stupor, 
insanity,  and  forgetfulness  of  morals  invaded  the  minds  of 
men.  All  virtue  fled  from  the  pontiff  and  the  people.  This 
whole  period  was  characterized  by  obduracy  and  deformity, 
and  an  inundation  of  overflowing  wickedness.  The  Roman 
church  was  filthy  and  deformed,  and  the  "  abomination  of  de- 
solation^^ was  erected  in  the  Temple  of  God.  Holiness  escaped 
from  the  world,  and  God  seemed  to  have  forgot  his  church.'* 
Sabellicus,  ii.  ;  Spon.  908,  iii. ;  Baron,  900,  i. ;  Giannon,  vii.  5 ; 
Du  Pin,  ii.  156  ;  Bruy,  ii.  208. 

The  eleventh  century  has  been  described  by  Gulielmus, 
Paris,  Glaber,  and  Baronius.  Gulielmus  portrays  the  scene 
in  frightful  colours.  "  Faith  (says  he)  was  not  found  on  earth. 
All  flesh  had  corrupted  their  way.  Justice,  equity,  virtue,  so- 
briety, and  the  fear  of  God,  perished,  and  were  succeeded  by 
violence,  fraud,  stratagem,  malevolence,  circumvention,  luxury, 


14  RENUNCIATION  OF  POPERY. 

drunkenness,  and  debauchery.  All  kinds  of  abomination  and 
incest  were  committed  without  shame  or  punishment."  "  The 
nobility  (says  Paris)  were  the  slaves  of  gluttony,  appetite,  and 
sensuality."  "Piety  and  holiness  (as  Glaber  and  Baronius 
confess)  had  fled  from  the  earth,  whilst  irregularity  and  iniquity 
among  all,  and,  in  an  especial  manner,  among  the  clergy, 
every  where  reigned.  The  few  men  of  piety  thought  the 
reign  of  Antichrist  had  commenced,  and  that  the  world  was 
hastening  to  an  end."  Bell.  Sacr.,  i.  8  ;  Paris,  v. ;  Glab.  ii.  5 ; 
Spon.  1001,  ii. ;  Bruy,  ii.  316. 

The  twelfth  and  thirteenth  ages  were  similar  in  their  morals, 
and  have  been  described  by  Morlaix,  Honorius,  and  Bernard. 
According  to  the  two  former,  "  Piety  and  religion  seemed  to 
bid  adieu  to  man  ;  and  for  these,  were  substituted  treachery, 
fraud,  impurity,  rapine,  schism,  quarrels,  war,  and  assassination. 
The  throne  of  the  Beast  seemed  to  be  fixed  among  the  clergy, 
who  neglected  God,  stained  the  priesthood  with  impurity,  de- 
moralized the  people  with  their  hypocrisy,  denied  the  Lord  by 
their  works  and  rejected  Revelation,  which  God  gave  for  the 
salvation  of  man." 

But  Bernard's  sketch  of  this  period  is  the  fullest  and  most 
hideous.  The  saint,  addressing  the  clergy,  and  witnessing  what 
he  saw,  loads  the  canvass  with  the  darkest  colours.  "  The 
clergy,  (said  the  monk  of  Clairvaux,)  are  called  pastors, 
but,  in  reality,  are  plunderers,  who,  unsatisfied  with  the  fleece, 
thirst  for  the  blood  of  the  flock ;  and  merit  the  appellation,  not 
of  shepherds,  but  of  traitors,  who  do  not  feed,  but  slay, 
and  devour  the  sheep.  The  Saviour's  reproach,  scourges, 
nails,  spear,  cross,  all  these,  his  ministers,  who  serve  An- 
tichrist, melt  in  the  furnace  of  covetousness,  and  expend  on 
the  acquisition  of  filthy  gain,  differing  from  Judas  only 
in  the  magnitude  of  the  sum  for  which  they  sell  their  Master. 
The  degenerate  ecclesiastics,  prompted  by  avarice,  dare 
for  gain,  even  to  barter  assassination,  adultery,  incest,  fornica- 
tion, sacrilege,  and  perjury.  Their  extortions  they  lavish  on 
show,  pomp,  and  folly.  These  patrons  of  humility  appear 
at  home,  amid  royal  furniture,  and  exhibit  abroad,  in  mere- 
tricious finery  and  theatrical  dress.  Sumptuous  food,  splendid 
cups,  overflowing  cellars,  drunken  banquets,  accompanied  with 


RENUNCIATION  OP  POPERY.  15 

the  harp,  the  lyre,  and  the  violin,  are  the  means  by  which 
these  ministers  of  the  cross  evince  their  self-denial,  morti- 
fication, and  indifference  to  the  world.  The  putrid  contagion 
has  cr^ept  through  the  whole  body  of  the  church,  and  the 
malady  is  inward  and  cannot  be  healed.  What  is  perpetrated 
by  the  Prelacy  in  secret  is  too  gross  to  be  express- 
ed.* Quae  enim  in  occulto  fiunt  ab  episcopis,  turpe  est 
dicere."  Bernard,  1725.  Morlaix,  in  Bruy,  ii.  547.  Honor, 
in  Bruy,  ii.  547.     Bernard,  1725 — 172S. 

The  moral  traits  of  the  fourteenth  and  fifteenth  centuries  have 
been  delineated  by  the  faithful  pens  of  Alliaco,  Petrarch,  Ma- 
riana, ^gidius,  and  Mirandula.  "  The  Church  (said  the  Car- 
dinal Alliaco)  is  come  to  such  a  state,  that  she  is  worthy  of  be- 
ing governed  only  by  reprobates."  Petrarch  calls,  "  Rome 
Babylon,  the  Great  Whore,  the  school  op  error',  and 
the  temple  of  heresy."  The  court  of  Avignon,  he  pronounced 
"  the  sink  and  sewer  of  all  vice,  and  the  house  of  hardship 
and  misery  ;"  while  he  lamented,  in  general,  "  the  dereliction 
of  all  piety,  charity,  faith,  shame,  sanctity,  integrity,  justice, 
honesty,  candour,  humanity,  and  fear  of  God." 

"Every  enormity  (according  to  Mariana)  had  passed  into 
a  custom  and  law,  and  was  committed  without  fear.  Shame 
and  modesty  were  banished,  while,  by  a  monstrous  irregularity, 
the  dreadfullest  outrages,  perfidy,  and  treason  were  better  re- 
commended than  the  brightest  virtue.  The  wickedness  of  the 
pontiff  descended  to  the  people." 

The  account  of  ^Egidius  is  equally  shocking.  "All  kinds  of 
atrocity  (says  he),  like  an  impetuous  torrent,  inundated  the 
Church.  Irregularity,  ignorance,  ambition,  unchastity,  liber- 
tinism, and  impurity  triumphed  ;  while  the  plains  of  Italy- 
were  drenched  in  blood,  and  strewed  with  the  dead.  Violence, 
rapine,  adultery,  incest,  and  all  the  pestilence  of  villany,  con- 
founded all  things,  sacred  and  profane." 

Mirandula's  picture  is  equally   hideous.      "  Men  (says  he) 

*  Lest  this  most  shocking  description  of  the  Roman  catholic  cliurch  and  clergy, 
drawn  by  their  own  saint,  should,  by  the  advocates  of  Romanism,  be  said  to  be 
false,  I  refer  our  Philadelpliian  readers  to  the  city  library,  where  they  can  find  the 
works  of  the  saint,  in  folio,  published  at  Antwerp,  A.  D.  1616 — vide  page  1725. 
Sermo  ad  clerum  in  Concilio  Rhemensi  congregatum. 


V 


16  RENUNCIATION  OF  POPERY. 

abandoned  religion,  shame,  modesty,  and  justice.  Piety  de- 
generated into  superstition.  The  sacred  temples  were  govern- 
ed by  pimps  and  Ganymedes  stained  with  the  sin  of  Sodom. 
Parents  encouraged  their  sons  in  the  vile  pollution.  The  re- 
treats, formerly  sacred  to  unspotted  virgins,  were  converted 
into  brothels,  and  the  haunts  of  obscenity  and  abomination. 
Money  intended  for  sacred  purposes  was  lavished  on  the  fil- 
thiest pleasures,  while  the  perpetrators  of  the  defilement,  in- 
stead of  being  ashamed,  gloried  in  the  profanation." 

Antonius,  in  his  address  to  the  Fathers  and  Senators  assem- 
bled at  Trent,  observed, "  that  no  age  had  ever  seen  more  tribu- 
nals, and  less  justice  ;  more  senators,  and  less  care  of  the  com- 
monwealth ;  or  greater  riches,  and  fewer  alms.  Women  dis- 
played lasciviousness  and  eSrontery  ;  youth,  disorder  and  in- 
subordination ;  and  age,  impiety  and  folly.  The  pastor  was 
without  vigilance  ;  the  preacher,  without  works  ;  the  law, 
without  subjection  ;  the  people,  without  obedience  ;  the  monk, 
without  devotion  ;  the  rich,  without  humility  ;  the  female, 
without  compassion  ;  the  young,  without  discipline  ;  and  every 
Christian,  without  religion."  Alliaco,  in  Hard,  i.  424.  Len- 
fan,  ii.  276.  Petrarcha,  in  Bruy,  iii.  470.  Mariana,  v.  718. 
Labb,  xviiii.  670.  Bruy,  iv.  365.  Mariana,  v.  770.  Mirandu- 
la,  in  Roscoe,  vi.  68.  Mirand.  in  Bruy,  iv.  397.  Labb,  xx. 
1217 — 1219— 1223.— Edgar. 

I  have  had  to  stain  my  paper,  my  fellow  citizens,  with  such 
foul  scenes,  that  neither  you  nor  your  children  may  become 
the  dupes  of  artifice,  and  that  you  may  see  the  horrors  that 
await  us  if  Romanism  gains  the  sway,  as  once  she  did  in  Europe. 
0 !  let  me  entreat  you,  my  unsuspecting  brethren  ;  let  me  en- 
treat you,  by  the  knowledge  I  have  gained  since  my  initiation 
into  that  mystery  of  iniquity  ;  let  me  entreat  you,  not  to  ex- 
pose yourselves,  nor  your  children,  to  the  blasting  influence  of 
priestly  insinuation.  The  honey  of  persuasion  distils  from 
their  lips  to  allure  and  beguile  you.  To  them  from  whom  the 
Scriptures  are  hid,  there  is  a  loay  that  seemeth  right,  but 
the  end  thereof  is  death.  Their  nuns,  some  of  whom,  and 
I  would  fain  hope,  many  of  whom,  deserve  thanks  for  their 
officious  kindness,  but  pity  for  their  credulity  ;  their  nuns,  at 
least,  many  of  them,  to  ray  certain  knowledge,  are  in  a  state  of 


RENUNCIATION  OF  POPERY.  I7 

vassalage,  the  most  abject  ;  and  of  ignorance,  the  most  pro- 
found. But  some,  who  are  destined  for  teachers,  receive  an  edu- 
cation which  qualifies  them  for  that  task.  The  whole  of  them, 
however,  are  ignorant  of  the  ecclesiastical  history  of  the  church 
to  wMch  they  belong,  and  of  most  of  her  doctrines  :  they 
still  believe,  or  profess  to  believe,  whatever  Holy  Mother 
Church  teaches,  though  the  ten  thousandth  part  of  what  she 
teaches,  they  know  nothing  of.  In  fact,  it  is  a  task  even  for 
their  ablest  divines,  to  follow  all  the  ramifications  of  her  doc- 
trine. They  are  at  variance  amongst  themselves  upon  the 
subject  ;  how  can  it  be  expected,  then,  that  the  laity  can  have 
much  knowledge  of  it  ? 

During  the  long  period  of  six  hundred  years,  the  mere 
outlines  of  which  have  been  exhibited  to  view,  can  it  be 
supposed  that  the  Roman  Catholic  Church  was  the  true 
AND  ONLY  Church  !  that  Church,  which,  as  St.  Paul  describes 
it,  is  "  WITHOUT  SPOT  OR  BLEMISH  !"  Is  it  to  be  supposed  that 
ALL  THE  WORLD  were  damned  who  were  not  of  that  com- 
munion !  Damned,  for  not  submitting  to  Pastors,  who 
(as  their  own  St.  Bernard  declared)  "  were  plunderers,  un- 
satisfied with  the  fleece,  and  thirsting  for  the  blood  op 
THE  flock!"  Damned,  for  not  following  "  shepherds  who  were 
traitors,  who  did  not  feed,  but  slay  and  devour  the  flock !" 
The  slaughter  spoken  of  by  the  Saint  was  not  the  slaugh- 
ter of  their  bodies,  but  of  their  immortal  souls.  The  putrid 
CONTAGION,  continues  the  Saint,  had  crept  through  the  whole 
BODY  of  the  Church  ;  the  malady  was  inward,  and  could 
NOT  BE  HEALED.  Instead  of  being  damned  for  leaving  such 
a  Church  as  this,  humanity,  reason,  and  religion,  must  have 
united  in  the  cry  of  '■''Come  out  of  her,  my  people,  that  ye 
be  not  partakers  of  her  sins."  Rev.  xviii.  4.  Has  she  yet 
repented  of  her  abominations  ?  Has  she  washed  her  robes 
white  in  the  blood  of  the  Lamb  ?  No.  She  has  the  audacity 
still  to  proclaim  herself  "  the  Dove,  the  fairest  among  ten 

THOUSAND,    THE    SAME    YESTERDAY,    TO     DAY    AND    FOB   EVER." 

Her  bloody  liands  still  deal  death,  destruction,  and  damnation 
all  around.  The  thunders  of  her  anathema  roll  from  pole  to 
pole,  and  all  who  dissent  from  her  are  stigmatized  as  heretics, 
and  CONSIGNED  TO  HELL.     That  the  world  should  tolerate  such 

C 


18  RENUNCIATION  OF  POPERY. 

a  monster,  whose  heels  are  swift  to  destruction,  and  whose  paths 
are  marked  with  blood,  is  a  mystery  which  cannot  be  solved. 
He,  however,  who  rules  the  destiny  of  nations,  permits  it  for 
some  wise  and  glorious  end.  When  the  "  last sealis  opened''^ 
we  shall  read  the  reason  why.  When  the  angel  shall  proclaim 
"//  is  doneP^  when  ^^  great  Babylon  shall  come  in  remem- 
brance before  God  f^  when  the  isles  shall  flee  away,  and  the 
mountains  be  no  more,  then  shall  the  counsels  of  the  almighty 
Alpha  and  Omega  be  manifested  to  his  saints. 

I  shall  now,  after  having  dropped  a  few  words  on  the  subject 
of  the  people  Over  whom  I  was  placed  as  pastor,  proceed  to  enter 
upon  the  investigation  of  the  Roman  catholic  doctrine,  not,  in- 
deed, of  the  whole,  but  of  some  of  the  points  which  I  consider 
the  most  necessary  to  be  brought  into  view. 

Shortly  after  my  ordination,  I  went,  on  the  pressing  invitation 
of  a  friend,  to  Detroit.  Soon  after  my  arrival  the  bishop  located 
me  at  Monroe,  on  the  river  Raisin.  On  my  arrival  in  this  place, 
I  found  the  people,  who  were  French,  destitute,  at  least,  prac- 
tically, of  even  the  ybrwz  of  godliness.  Few  of  them  could  even 
read.  So  debased  were  they  in  their  manners,  and  so  destitute 
of  religion,  that  I  blushed  to  be  recognised  as  their  pastor.  The 
Americans  were  at  this  time  settling  the  country.  At  Monroe, 
they  constituted  about  one  half  of  the  population.  I  felt  the 
poignancy  of  their  reproaches  in  regard  to  the  wretched  flock 
that  were  under  my  care,  and  used  every  effort  in  my  power  to 
reclaim  them.  It  was  afflicting,  indeed,  to  see  the  manner  in 
which  they  profaned  the  Holy  Sabbath.  Horse-racing,  fishing, 
or  hunting  was,  on  that  sacred  day,  their  favourite  diversion  ; 
fiddling  and  singing  was  the  pastime  of  the  evening.  In  the 
winter,  the  nights  were  passed  in  dancing  and  carousing,  in 
drinking  and  card-playing.  Some  exceptions,  of  course,  there 
must  have  been  to  all  these  abominations ;  but  they  were  few. 
All  were  Roman  catholics,  and  gloried  in  the  name.  These 
were  they,  too,  who,  at  the  approach  of  Easter,  would  prepare 
themselves  for  receiving  the  sacrament  of  the  Lord's  supper. 

The  reformation  of  these  people,  under  such  circumstances, 
was  a  frightful  task.  I  was  determined,  with  the  help  of  God, 
to  effect  it  even  at  the  risk  of  my  life.  I  began,  therefore,  to  ad- 
dress them  in  their  native  tongue ;  and  although  it  was  the  first 


RENUNCIATION  OF  POPERY.  I9 

of  my  public  speaking  in  the  French  language,  I  represented  to 
them  the  impropriety  of  thoir  conduct  in  terms  sufficiently  clear 
to  show  them  how  guilty  tiiey  were  in  the  sight  of  God,  and 
what  a» scandal  they  brought  upon  the  sacred  name  of  religion. 
I  laboured  amongst,  them  about  two  years.  Some  were  re- 
claimed ;  but  the  muliitude  still  remained  baffling  all  my  efforts, 
deaf  to  entreaty,  and  obstinately  bent  on  resisting  the  grace  of 
God,  and  opposing  me  in  all  my  efforts.  Their  fury,  at  one 
time,  was  so  violent,  that  they  threatened  to  pull  down  the 
house  in  which  I  lived.  Bent  on  pursuing  their  ordinary 
course  of  life,  and  mortified  at  my  continual  reproofs,  they  were 
determined  to  have  me  removed:  not  satisfied  with  reproaching 
me  of  being  too  rigid,  too  severe,  inflexible,  &c.  &c.  &c.,  they 
conspired  together,  and  fabricated  for -my  destruction  the  black- 
est calumnies.  With  these  diabolical  weapons  they,  at  length, 
succeeded.  My  character  being  torn  by  them  as  it  was,  the 
bishop  thought  proper  to  remove  me.  Previous,  however,  to 
my  removal,  he  publicly  reproved  them  for  their  wicked  con- 
duct, and  VINDICATED  MY  INNOCENCE.  He  then  offered  me  a 
situation  in  Ohio,  where,  he  told  me,  I  would  find  a  people 
among  whom  I  would  be  happy,  I  refused  to  go,  for  I  began 
to  be  thoroughly  disgusted  with  the  Roman  catholic  laity,  and 
fully  acquainted  with  the  character  of  the  priesthood. 

I  now  retired  from  the  exercise  of  the  ministry,  and  sought 
a  shelter  in  the  domestic  circle  of  my  mother  and  sisters  at 
Wellsville,  a  small  village  on  the  bank  of  the  Ohio.  My  mind 
was  not  yet  at  rest ;  for  although  I  had  been  initiated  into  many 
of  the  mysteries  of  poper)'',  still,  the  overwhelming  doctrine  of 
infallibility,  that  this  church  must  be  right,  had  so  subverted 
my  judgment  (for  I  felt  as  though  I  must  be  damned  if  I 
left  her),  that  reason  and  conscience  sunk  under  the  pressure. 
Although  the  corruption  of  the  Roman  catholic  church,  and  of 
her  ministry,  shocked  my  better  judgment,  and  lacerated  every 
faculty  of  my  soul,  the  chains  of  infallibility  held  me  its  captive. 
I  had  recourse  to  prayer  ;  darkness,  however,  still  hovered  over 
my  determinations,  and  I  resolved  to  resume  the  ministry. 
I  wrote  my  intentions  to  a  clergyman,  bewailing,  as  I  thought, 
my  rashness  in  leaving  what  I  had  been  taught  to  believe  was 
the  ONLY  ARK  OF  SAFETY,  the  Roman  catholic  church.     Having 


20  RENUNCIATION  OF  POPERY. 

written  the  letter  expressive  of  my  resolution  to  return  into  the 
ministry,  I  again  began  to  hesitate — again  did  my  conscience  . 
smite  me  :  and  in  the  agitation  of  my  feelings,  groping  along, 
as  it  were,  in  more  than  Egyptian  darkness,  I  once  more  had 
recourse  to  prayer.  I  prayed,  not  as  I  had  heretofore  prayed, 
according  to  the  formality  prescribed  by  councils  or  by  popes, 
of  repeating  paters,  aves,  credos,  confiteors,  &c.  &c.  &c., 
but  from  the  emotions  of  my  feelings.  It  was  my  heart  that 
now  prayed,  and  the  great  Searcher  of  hearts,!  think,  vouchsafed 
to  incline  his  ear  unto  me.  "  0  !  give  thanks  unto  the  Lordf 
for  he  is  good,  for  his  mercy  endureth  for  ever.  Let  the  re- 
deemed of  the  Lord  say  so,  whom  he  hath  redeemed  from  the 
hand  of  the  enemy.  They  wandered  in  the  wilderness,  in  a 
solitary  way  ;  they  found  no  city  to  dwell  in.  Hungry  and 
thirsty  their  soul  fainted  in  them.  Then  they  cried  unto  the 
Lord  in  their  trouble,  and  he  delivered  them  out  of  their  dis- 
tresses."    Yes,  he  delivered  me,  thanks  be  to  his  holy  name  ! 

1.  During  the  seventeen  years  that  I  was  under  the  tram- 
mels of  popery,  my  way,  indeed,  was  solitary,  and  my  path  a 
wilderness.  The  heart,  which  is  made  for  God  alone,  when  left 
to  the  genial  influence  of  the  Divine  Spirit,  spontaneously 
ascends  to  the  object  of  her  love  and  rests  in  him.  In  popery 
there  are  so  many  barriers  to  prevent  the  soul's  ascent,  such  an 
endless  succession  of  ceremonies  to  rivet  the  attention,  and,  for 
her  clergy,  such  protracted  offices  and  reiteration  of  formal  vocal 
prayers,  responses,  antiphones,  &c.  that  the  soul,  like  a  bird 
clipped  of  her  wings,  must  flutter  in  the  cage  of  her  confinement, 
and  for  ever  be  debarred  from  that  liberty  of  spirit  which  alone 
can  raise  her. to  her  God.  The  reciting  of  the  breviary,  which 
every  priest  is  daily  bound  to,  requires,  unless  precipitancy 
curtails  the  time,  at  least  two  hours.  It  always  occupied  me 
two  hours,  and  more  frequently  two  hours  and  a  half ;  others, 
however,  I  saw,  could  get  through  the  business  generally  in  an 
hour.  What  kind  of  praying  that  could  have  been,  must  be 
left  to  him  who  sees  and  knows  the  heart  !  When  repeating  a 
multitude  of  intricate  vocal  prayers  (mixed  up  with  psalms, 
versicles,  antiphones,  &c.  &c.  &c.  according  to  the  perplexing 
formality  and  fluctuating  order  of  the  Kubricks)  is  made  obliga- 
tory under  penalty  of  sin,  what  can  be  expected  but  precipita- 


RENUNCIATION  OF  POPERY.  21 

lion,  and  vexation?  God,  instead  of  being  glorified  thereby,  is 
provoked  and  insulted.  What  is  called  the  General  Kubricks 
contains  directions  for  the  mode,  time,  and  order  of  reciting. 
The  chaiges  of  the  order  of  reciting  is  so  multifarious  and  so 
fluctuating,  so  many  circumstances  are  to  be  taken  into  con- 
sideration in  order  to  adapt  the  ceremony  to  what  the  church 
requires,  that  it  is  morally  impossible  to  perform  it  without 
perpetual  distractions  of  mind,  and  breach  of  the  law.  The 
eye  of  the  soul,  instead  of  being  fixed  on  God,  as  it  ought  to  be, 
in  prayer,  must  be  fixed  attentively  on  the  book  to  prevent  mis- 
takes, and  watch  the  changes  of  the  order  which  so  constantly 
occur.  Let  any  one  examine  the  Kubricks  for  the  truth  of  my 
assertion. 

There  are  several  orders  of  nuns  who  are  equally  bound  with 
the  priests  to  recite  the  breviary.  It  must  be  recited  in  Latin ; 
the  nuns  are  unacquainted  with  the  language,  and,  of  course, 
recite  the  prayers  without  knowing  what  they  say.  Now, 
prayer,  as  it  is  defined  by  the  Roman  catholic  church  herself, 
is  a  raising  up  of  the  mind  to  God,  &c.  The  church  requires 
that  these  prayers  should  be  recited  "  digne,  attente,  ac  de- 
vote," WORTHILY,  ATTENTIVELY,  AND  DEVOUTLY.    If  DOt  rCcitcd 

in  this  manner,  sin  is  the  consequence.  This  being  the  case, 
there  must  inevitably  follow  this  dilemma :  either  the  church 
lays  those  who  recite  the  breviary  under  the  necessity  of  sinning 
(for  instead  of  raising  the  mind  to  God,  it  must  be  fixed  upon 
the  book),  or  else,  prayer  consists  in  repeating  a  multitude  of 
words  without  understanding  what  they  mean.  I  hope  it  will 
hardly  be  urged  that  the  mind  can  be  raised  to  God  and  fixed 
upon  the  book  at  the  same  time,  and  not  only  fixed  upon  the 
book,  but  the  attention  at  its  utmost  stretch  to  recite  according 
to  the  rules  and  variations  of  the  Kubricks. 

That  it  may  be  seen  what  is  meant  by  reciting  prayer  attent't, 
ATTENTIVELY,  I  will  quote  the  following,  from  the  angelical 
Doctor  Thomas  Aquinas,  "  Ad  hunc  eflectum  (viz.  mereri)  non 
ex  necessitate  requiritur  quod  attentio  adsit  orationi  per  totam  : 
sed  vis  primae  intentionis,  qua  aliquis  ad  orandum  accedit,  reddit 
totam  orationem  meritoriam,  sicut  in  aliis  meritoriis  actibus 
accidit."  Thorn.  Aquinas,  ii.  2,  q.  83,  art.  13.  "Attention 
IS  not  necessary  all  the  while  during  prayer,  but  the  virtue 


22  RENUNCIATION  OF  POPERY. 

of  the  FIRST  INTENTION,  with  which  one  commences  prayer, 
renders  the  whole  prayer  meritorious,  as  it  also  does  in  our 
other  meritorious  actions."  The  theology  of  this  celebrated 
Roman  Doctor  is  held,  by  the  Roman  catholic  church,  to  be 
sound  and  orthodox :  consequently,  (as  a  certain  writer  has  ob- 
served) "  a  man  who  goes  to  church  with  a  previous  intention 
of  worshipping  God,  and  there  falls  asleep,  serves  him  effectually, 
and  is  attentive  enough  by  virtue  of  the  former  intention, 

ALTHOUGH  HE    SHOULD  SLEEP    THE   WHOLE    TIME.       The  strum- 

pets  of  Rome  pay  the  pope,  weekly,  a  julio  each,  for  the  liberty 
he  gives  them  of  prostitution  :  now,  if  instead  of  payment  they 
should  allege  their  intention  op  paying,  and  declare  that  this 
is  all  they  are  obliged  to,  and  that  they  ought  to  be  acquitted 
though  they  never  pay  it,  would  he  think  himself  paid  thereby  ? 
Certainly  he  would  consider  himself  scorned  and  insulted. 
This,  however,  is  the  manner  in  which  the  Roman  catholic 
church  is  satisfied  that  God  should  be  served."  This  is  the 
attention  with  which  they  consider  that  prayer  is  recited 
"  digne,  attente  ac  devote,"   worthily,  attentively,  and 

DEVOUTLY. 

How  shocking  to  think  that  the  intention  which  is  suffi- 
cient in  THE  adoration  OF  THE  LoRD  of  lieavcn  and  earth,  is 
insufficient  in  regard  to  the  pope  of  Rome  !  If  this  is 
not  placing  the  Imperial  Majesty  op  Rome  above  the  Mo- 
narch of  the  universe,  what  is  ?  If  this  is  not  the  seven-headed 
Monster,  "  upon  ivhose  head  is  impressed  the  name  of  blas- 
phemy," where  can  we  trace  him  out?  If  this  is  not  that 
"  WICKED,  ivho  opposeth  and  exalteth  himself  above  all 
that  is  called  God,  or  that  is  worshipped ;  so  that  he,  as  God, 
sifteth  in  the  temple  of  God,  showing  himself  that  he  is 
God,"  2  Thess.  ii.,  when  or  where  may  we  expect  to  find  him  ? 

If  prayer  is  the  raising  of  the  mind  to  God,  why  not  give  him 
the  whole  heart,  the  whole  intention  ?  Is  he  not  worthy  of  it  ? 
Can  prayer  be  too  ardent  or  too  perfect?  Alas,  alas  !  were  the 
soul  thus  suffered  to  ascend  to  the  source  of  light  and  life,  her 
faculties  would  be  so  expanded  that  she  would  soon  burst  asun- 
der the  chains  of  her  slavery,  and  vindicate  her  freedom,  the 
glorious  freedom  with  which  Christ  would  make  her  free. 

2.  It  is  to  the  efficacy  of  fervent  prayer,  I  trust,  that  I  can 


RENUNCIATION  OF  POPERY.  23 

now  exult  in  God  my  Saviour.  May  "  my  mouth  he  filled 
unth  thy  jn'aise,  and  with  thy  honour  all  the  day?'  0  !  my 
bowels  yearn  with  compassion  when  I  consider  how  many  of 
my  fellow-citizens  are  still  left  behind  under  the  delusions 
of  popcsy,  wandering  in  the  labyrinths  of  error,  and  feeding 
on  husks ;  while,  in  our  Father's  house,  there  is  such  a  rich 
repast  the  Sacred  Scriptures,  which  every  one  may  read  in 

HIS  OWN  TONGUE. 

May  the  great  God,  who  had  compassion  on  me  in  my  lost 
€state,  cast  an  eye  of  pity  on  those  whom  I  have  left  still  im- 
merged  in  darkness  !  May  he  direct  my  pen  in  such  a  manner, 
that  many  of  my  still  grossly  benighted  brethren  may  be  con- 
vinced of  the  errors  of  popery,  and  have  recourse  to  Jesus,  Jesus 
alone  for  salvation  ;  for  they  may  be  assured  that  "  there  is 
none  other  name  tinder  heaven  given  among  7nen,  whereby 
we  must  be  saved.''  Acts.  iv.  12.  lie  alone  is  all  sufficient. 
"  There  is  one  Mediator  between  God  and  men,  the  man 
Christ  Jesus."   1  Tim.  ii.  5. 

This  dissertation  on  the  corruptions,  and  fatal  tendency  of 
popery,  will,  I  trust  in  God,  be  a  complete  refutation  of  the 
sophisms  upon  which  this  tottering  fabric  of  superstition  rests. 
I  maintain,  and  in  the  course  of  this  discussion,  will  prove  to  an 
enlightened  public,  that  the  boasted  infallibility  of  the  Roman 
catholic  church  is  a  sacrilegious  falsehood  ;  that  what  they 
call  the  sacrament  of  penance,  or  confession,  is  the  same  : 
and  I  hope  it  will  be  evident  to  any  candid  man,  that  they 
fall  under  the  force  of  truth.  "  Magna  est  Veritas,  et  praevale- 
bit."     Truth  is  powerful,  and  will  prevail. 

3.  A  sacrament,  according  to  the  doctrine  of  the  Roman 
catholic  church,  is  not  to  be  administered  to  any  one  who  is 
not  in  a  state  of  sanctifying  grace.  This  is  correct.  Accord- 
ing to  the  doctrine  of  the  same  church,  every  member  of  her 
communion,  after  having  made  what  is  called  the  first  commu- 
nion, that  is,  after  having  once  received  the  eucharist,  is  bound  to 
receive  the  sacrament  of  the  Lord's  body,  at  least,  once  a  year, 
and  that  about  ]ilastcr,  as  long  as  he  lives  ;  and  if  it  be  cul- 
pably neglected,  a  mortal  sin  is  incurred.  This  compulsory  law 
is  productive  of  tlie  worst  of  consequences.  Hence  it  is,  that 
on  the  approach  of  this  day,  Roman,  catholics  generally  con- 


24  RENUNCIATION  OF  POPERY. 

sider  themselves  bound  to  partake  of  the  sacrament,  and  set 
about  preparing  thejnselves,  by  more  frequent  confessions  of 
their  sins  to  the  clergyman.  After  having  received  the  sacer- 
dotal absolution,  they  are  regarded  as  being  in  a  state  of  sancti- 
fying grace.  If  they  are  in  this  state,  happy  for  them.  But  is 
it  not  unreasonable  to  suppose  that  men  can  be  in  this  holy  state, 
whose  lives,  previous  to  the  approach  of  this  eventful  day,  are 
marked  with  iniquity  ;  and  whose  conversation  is  worldly, 
trifling,  vain  !  How  many  there  are, — let  it  not  be  dissembled, 
many  there  are, — who  actuated  by  no  better  motive  than  human 
respect,  refrain  for  a  while  from  some  of  the  more  conspicuous 
sins,  in  order  to  comply  with  the  obligation  of  an  annual  com- 
munion !  This  duty  performed,  they  again  mingle  with  the 
giddy  throng,  fall  under  the  dominion  of  their  former  habits, 
and  thus  remain  until  the  obligation  of  their  law  urges  them  to 
communicate  again. 

That  what  I  here  state  is  true,  no  one  will  deny.  That  there 
are  many  unworthy  receivers  is  not  to  be  disguised.  We  shall 
be  told,  perhaps,  that  Judas  was  a  traitor,  yet  Judas  received  ; 
that  the  apostle  admonishes  the  faithful  to  be  prepared,  say- 
ing, "  For  he  that  eateth  and  drinketh  unworthily ,  eateth 
and  drinketh  damnation  to  himself,  not  discerning  the 
Lord^s  hodyP  1  Cor.  xi.  29.  I  do  not  pretend  to  say  there 
will  not  be  scandals  among  Christians,  but  that  the  system, 
which  necessarily  engenders  them  cannot  be  divine. 

The  evils  which  have  just  been  portrayed  result  from  the 
nature  of  the  laws ;  that  of  confession,  and  that  of  the  annual 
compulsory  coijimunion.  Confession,  as  the  Roman  catholic 
church  will  have  it,  is  a  sacrament,  in  which  a  sinner  accuses 
himself  of  his  sins  to  a  priest  lawfully  ordained,  and  having  full 
power  to  pardon  him  or  to  hold  him  bound. 

4.  We  read,  and  we  know  that  God  alone  is  the  searcher  of 
hearts.  "  /  the  Lord  search  the  heart. ^'  Jer.  xvii.  10.  It 
is  acknowledged  by  Roman  catholics  themselves  that  there  is 
no  individual  on  earth  infallible.  This  prerogative,  they  say, 
belongs  to  the  church  alone.  Hence  it  follows,  necessarily,  that 
the  priest,  in  the  tribunal  of  confession,  may  err.  If  he  may  err, 
then  it  will  be,  "  If  the  blind  lead  the  blind  both  shall  fall 
into  the  ditch."      Matt.  xv.   14.      This  authority  then,  so 


RENUNCIATION  OF  POPERY.  25 

much  vaunted,  and  in  support  of  which,  the  Sacred  Scriptures 
are  wrenched  from  their  true  meaning,  is  nugatory.  One  of 
the  texts  in  support  of  oricular  confession,  is  the  words  of  our 
divine  Xord  to  the  apostles,  "  He  that  heareth  yoxL  heareth 
me."  Luke,  X.  16.  A  priest,  according  to  the  Roman  catholic 
doctrine,  may  err  ;  therefore,  in  hearing  Christ,  and  in  obeying 
Christ,  the  penitent  may  err,  and  fall  into  the  pit  of  everlasting 
death.  That  the  priests  often  err  in  pronouncing  sinners  par- 
doned, when  God  has  not  pardoned  them,  they  cannot,  and 
do  not  pretend  to  deny.  "  If  the  trumpet  give  an  uncer- 
tain sound  (says  the  apostle),  who  shall  prej}are  himself  to 
the  battle .?"     1  Cor.  xiv.  8. 

If  priests,  in  the  tribunal  of  confession,  are  the  oracles  of  the 
Holy  Ghost,  as  they  would  have  us  believe,  the  advice  and  in- 
structions they  give,  and  the  prohibitions  they  enjoin,  should  be 
the  same.  One  priest  should  not  declare  unto  his  penitent  that 
such  or  such  an  action  is  sinful,  while  another  priest  declares 
unto  the  same  penitent  that  it  is  not  sinful.  Every  one  who 
has  been  accustomed  to  confess  to  a  variety  of  different  priests, 
knows  full  well  the  discrepancy  of  the  advice  and  instructions 
he  receives.  The  judgments  even  of  virtuous  priests  are  not, 
and  cannot  be  the  same  :  nor  can  it  be  expected  that  the  judg- 
ments of  ignorant  or  wicked  ones  will  be  the  same.  Moreover, 
be  the  judgments  what  they  may,  if  the  heart  is  corrupt,  inter- 
est, and  not  the  glory  of  God,  will  dictate  what  advice  and  in- 
struction will  best  promote  their  own  personal  advantage.  That 
they  are  all  holy,  or  that  even  a  majority  are  holy,  I  presume 
will  hardly  be  asserted,  especially  as  it  is  a  well  substantiated 
historical  fact,  that  the  very  heads  of  the  church  have  been  pol- 
luted with  the  most  abominable  crimes,  such  as  drunkenness, 
whoredom,  concubinage,  &c. 

In  Michigan  it  is  a  mortal  sin  to  frequent  balls  and  danc- 
ing ;  but  if  the  dancer  wishes  to  dance  without  incurring  the 
censures  of  the  church,  it  can  be  done  by  merely  passing  the 
Detroit  river,  and  setting  his  foot  on  the  Canadian  shore.  In 
the  latter  place,  dancing  and  fiddling  is  a  favourite  pastime  of 
the  people.  Is  it  therefore,  because  the  people  are  so  infatuated 
with  this  trifling,  vain,  and  demoralizing  custom,  that  the 
priests  are  intimidated  from  discountenancing  it  ?     Is  it  be- 

D 


gg  RENUNCIATION  OF  POPERY. 

cause  they  will  meet  with  opposition  from  the  phrensy  of 
these  sportive  devotees,  and  thereby  be  deprived  of  the  tithes 
of  their  land  ?  Is  it  because  they,  the  priests  themselves  must 
live,  be  the  consequences  to  their  flock  what  they  may  ?  That 
this  dancing  and  carousing  away  the  time  that  was  given  to 
^^  work  out  our  salvation  with  fear  and  trembling,''  is  en- 
tirely unbecoming  that  gravity  and  decency  which  should  cha- 
racterize the  meek  and  humble  followers  of  a  crucified  Saviour, 
no  one,  it  is  presumed,  will  pretend  to  doubt  The  Roman  catho- 
lic church,  however,  countenances  such  a  course  of  conduct ; 
therefore,  instead  of  gathering  the  flock  of  Christ  and  leading 
them  to  green  pastures,  she  scatters  and  leaves  them  a  prey 
to  wolves. 

In  those  countries  where  the  Roman  catholic  church  has  the 
ascendency,  and  in  several  parts  of  our  own  happy  land,  hunt- 
ing and  fishing  are  allowed  by  the  Roman  catholic  church  on 
Sundays.  Be  it  understood,  however,  that  this  sport  does  not 
universally  prevail,  at  least,  not  in  this  country.  This  privilege 
seems  to  be  restrained  to  those  who  live  in  remote  situations, 
where  the  noise  of  their  guns  will  seldom  be  heard,  or  where 
the  fish  may  nibble  unobserved  by  any  but  the  all-seeing  eye  of 
God.  If  such  sports  are  not  a  violation  of  the  law  which 
commands  us  to  sanctify  the  Sabbath  and  keep  it  holy,  why 
are  they  permitted  only  in  this  clandestine  manner  ?  are  the 
moral  laws  of  the  great  Jehovah  less  binding  in  solitary 
and  remote  situations,  where  the  transgression  is  not  seen, 
than  in  the  crowded  walks  of  life  ?  Is  it  because  none  but 
God  can  see  us,  that  authority  can  stamp  the  guilt  of  our  actions 
with  impunity,  and  pronounce  us  guiltless  ?  Is  not  this  legisla- 
ting with  "  all  deceivableness  of  unrighteousness  in  them  that 
perish .?"     2  Thess.  ii.  2.    • 

6.  By  another  regulation  of  said  church,  all  the  children  of  her 
community  are  to  be  sedulously  prepared  by  their  respective 
parish  priests  for  making  their  first  communion,  that  is,  for 
receiving  the  body  and  blood  of  Christ  in  the  sacrament  of  the 
eucharist  This  is  generally  done  when  they  attain  the  age  of 
ten  or  twelve  years.  Hence  it  is,  in  every  parish,  that  yearly, 
this  first  communion  of  children  is  made.  I  have  been  pre- 
sent at  many  of  their  first  communions,  and  know  that  few  of 


RENUNCIATION  OF  POPERY.  27 

the  children  who  arrive  at  the  prcscrihed  age,  are  rejected  from 
a  participation  of  the  sacrament.  In  some  instances  I  have  seen 
the  wliole  of  the  chil(h-en  in  the  parish,  when  of  the  proper  age, 
receive^the  first  communion.  I  knew  a  priest  who  received 
three  young  men  to  their  first  communion,  one  of  whom  was 
intoxicated  on  the  preceding  eve,  the  other,  on  the  very  day 
after  having  received,  and  the  whole  three,  on  the  same  day, 
being  Sunday,  were  publicly  seen  galloping  a-horseback  from 
tavern  to  tavern,  and  whooping,  more  like  wild  savages  than 
civilized  beings.  Now,  I  would  ask  this  question  :  Since  a 
sacrament  ought  to  be  conferred  on  none  but  those  who  are  in 
a  state  of  sanctifying  grace  ;  since  the  absence  of  this  grace  in- 
volves the  receiver  in  the  guilt  of  sacrilege,  and  implicates  the 
priest  in  the  same  sin,  unless  he  be  prudently  assured  of  the 
worthy  disposition  of  his  penitent ;  I  ask  the  question  :  is  it 
not  morally  certain  that  this  multitude  of  children  are  not  in  a 
state  of  sanctifying  grace  ?  The  fact  is,  can  any  one  be  in 
this  holy  state,  unless  (as  our  Divine  Lord  says)  he  be  "  born 
again^^  unless  "  his  affections  are  set  on  things  above,  not 
on  things  on  earth  .^"  Christ  declares,  that  "  many  are  call- 
ed, but  few  are  chosen.^'  Here,  on  the  contrary,  all  are  called 
and  all  are  chosen. 

That  many  of  the  children  who  make  their  first  communion 
are  not  in  a  state  of  sanctifying  grace,  is  more  than  evident 
from  the  whole  tenor  of  their  lives,  both  before  and  after 
their  communion.  Now,  is  it  even  supposable  that  every  child, 
on  arriving  at  the  age  of  twelve,  is  born  again  ?  Hence  it  is, 
that  scandals  must  necessarily  arise,  from  laws  so  compulsory 
as  these.  Should  it  be  objccte-d  that  thcro  is  no  compulsion  in 
the  law,  I  would  answer,  that  there  is  indeed,  no  physical 
compulsion,  but  most  assuredly  there  is  a  moral  one.  No  com- 
pulsion !  when  those  who  neglect  to  make  their  annual  com- 
munion are  subject  to  excommunication  "  ex  sententia  lata  ?" 

Will  not  the  anathematizing  thunders  of  the  church  strike 
her  devotees  with  consternation  ?  Will  they  not  prefer  to 
bend  their  knees  to  a  confessor,  to  feign  repentance  for  their 
sins,  rather  than  lose  their  reputation  or  be  stigmatized  as  here- 
tics ?  rather  than  forfeit  the  temporal  advantages  which,  as 
brethren  of  the  flock,  they  would  enjoy  ? 


28  RENUNCIATION  OF  POPERY. 

7.  Marriage,  another  sacrament  of  the  Roman  catholic  church. 
Let  it  be  borne  in  mind  that  a  sacrament  is  not  to  be  conferred 
on  any  but  those  who  are  in  a  state  of  sanctifying  grace  ;  and 
that  the  priest  who  dares  to  administer  it  without  a  moral  assur- 
ance of  his  penitent's  being  in  this  holy  state,  commits  a  sacri- 
lege. No  Roman  catholic,  however,  is  prohibited  from  marriage, 
except  the  clergy,  and  some  in  the  religious  orders.  All  the 
rest,  therefore,  marry  who  have  the  desire  to  marry  ;  therefore 
every  Roman  catholic,  except  some  few,  whose  lives  are  most 
notoriously  scandalous,  are  supposed  to  be  in  a  state  of  grace. 
I  say  they  are  supposed  to  be  in  this  state ;  because,  we  see  the 
priests  unite  them  in  the  sacrament ;  and  we  know  the  condi- 
tions required  for  the  reception  of  a  sacrament.  Therefore  this 
tribunal  of  confession  has  a  direct  and  fatal  tendency  to  lull  the 
conscience  of  the  sinner  into  a  delusive  security  ;  for  if,  unre- 
generated  as  he  is,  his  priest  pronounces  him  innocent  before 
God,  that  is,  in  a  state  of  grace,  it  can  hardly  be  supposed  that 
he  will  attempt  an  amendment  of  his  life.  Man,  in  his  unre- 
generate  state,  is  prone  to  indolence,  and  iniquity  is  wont  to 
lie  unto  herself.  Having  received  a  sacrament  being  equiva- 
lent to  being  in  grace,  and  the  physician  of  his  soul  having 
pronounced  him  in  a  state  of  spiritual  health,  it  is  hardly  to  be 
presumed  that  he  will  recognise  the  real  state  of  his  soul,  or 
seek  the  remedy  that  would  heal  him.  The  case  of  this  poor 
sin-sick  soul  is  the  more  desperate,  because  he  is  taught  to  yield 
a  blind  and  implicit  obedience  to  the  authority  and  judgment 
of  the  ghostly  father  who  directs  him ;  wresting  or  perverting 
that  Scripture,  ^^  He  that  hearethyou,  heareth  Twe." 

That  these  poor  lepers  are  not  cleansed  from  their  sins, 
especially  if  their  spiritual  physician  be  diseased  himself, 
WONDERFUL  TO  RELATE,  is  Corroborated  by  their  late  pope 
Leo  XII.  in  his  circular  letter  on  the  Jubilee,  A.  D.  1825.  "  A 
hand  that  is  defiled  (says  he,  quoting  from  St.  Gregorj?^  the  great) 
CANNOT  CLEANSE  another,  and  an  eye  full  of  dust  does  not 
PERCEIVE  A  BLEMISH  ;  SO  that  he  who  desires  to  correct  the 
FAULTS  of  others  should  himself  be  spotless."  Verily,  verily, 
we  all  say  amen  to  this. 

8.  That  the  august  Sacrament  of  the  Lord's  supper  is  con- 
verted into  a  simonaical  traffic  in  the  Roman  catholic  church, 


RENUNCIATION  OF  POPERY.  39 

is  a  fact  too  glaring  to  be  screened  by  the  flimsy  arguments 
which  avarice  fabricates  to  conceal  it.  Masses  are  daily  offered 
up  on  their  altars  for  the  living  or  the  dead.  These  masses  are 
distinguished  into  high  or  low.  The  low  ones  are  unaccompa- 
nied with  singing  or  music,  and  are  performed  with  less  osten- 
tation and  ceremony.  The  high  are  sung,  the  ceremonies  are 
multiplied,  and  the  altar  and  church  more  sumptuously  orna- 
mented. The  price  of  a  low  mass  is  generally  fifty  cents,  that 
of  a  high  one  varies  from  two  dollars  to  one  hundred,  accord- 
ing to  the  wealth  and  liberality  of  the  person  for  whom  it  is 
offered,  and  to  the  music  and  splendour  which  accompany  the 
ceremony.  In  some  places,  and  I  believe  generally,  the  income 
arising  from  this  traffic  belongs  exclusively  to  the  priest.  In  Ca- 
nada, however,  the  proceeds  of  the  high  masses  are  appropriated 
partly  to  the  priest,  and  partly  to  the  church.  The  money 
received  for  low  masses  belongs  exclusively  to  tlie  priest. 
Besides  the  influx  of  wealth  which  is  accumulated  by  this 
means,  the  clergy  either  receive  a  fixed  salary  or  the  tithes. 
They,  moreover,  receive  considerable  sums  for  the  burial  of  the 
dead,  for  the  celebration  of  marriages,  &c. 

I  can  feel  the  horrors  of  all  this,  my  fellow  citizens,  and  my 
deluded  brethren  of  the  Roman  catholic  church,  far  more  sensi- 
bly than  I  can  paint  it  to  your  view !  How,  or  in  what  manner 
shall  I  begin  to  express  my  indignation  at  this  "  ahomination 
of  desolation  ?"  Shall  I  begin  by  telling  you,  that  while  I 
exercised  the  priestly  functions,  my  heart  bled  at  the  obligation 
I  was  under  of  receiving  pay  for  the  masses  I  had  to  offer  !  of 
receiving  pay,  too,  from  the  poor  and  needy,  many  of  whom, 
for  the  sake  of  relieving  the  departed  soul  of  a  fond  parent  or 
darling  child  from  the  flames  of  purgatory,  would,  in  blind  zeal, 
take  the  last  farthing  from  a  suffering  family  !  Such  scenes  as 
these,  I  proclaim  it  to  the  world,  such  scenes  as  these  occur. 
Thanks  be  to  God,  however,  my  heart  revolted  at  such  robbery 
as  this ;  and,  although  a  certain  bishop  forbade  me  to  offer  up 
any  mass  gratuitously,  I  took  the  liberty  of  conscience  to 
disobey  his  orders.  0  temporal  0  mores!  If  this  cruel  doc- 
trine does  not  constitute  simony,  where  can  its  guilt  be  found  ? 
Many  are  so  poor  and  destitute,  so  remote  from  church  or  parish 
priest,  that  their  departed  friends  must  writhe  in  purgatory  till 


30  RENUNCIATION  OF  POPERY". 

they  themselves  have  paid  the  utmost  farthing.  Their  friends 
have  not  the  money  nor  the  means  to  pay  the  priest  for  praying  ; 
therefore  they  must  suffer  in  their  flames. 

9.  In  order  to  appease  the  twitches  of  conscience  wounded  by 
this  traffic  in  "  inert' s  souls,"  at  the  expense  of  the  widow's  tears 
and  orphan's  cries,  the  money  thus  given,  is  represented  as  an 
ALMS-DEED.  "  If  it  takes  the  widow's  last  farthing,  it  is  better 
for  her  to  suffer  the  miseries  of  penury,  than  for  a  poor  soul  the 
torments  of  purgatory.  If,  of  her  little,  she  gives  her  all,  God, 
seeing  the  liberality  of  the  heart,  will  be  more  inclined  to  grant 
her  favours."  Such  an  argument  as  this  may  pacify  the  con- 
science of  a  priest.  It  is,  to  be  sure,  a  weighty  argument, 
but  its  weight  is  that  or  gold.  Simon,  who  thought  to  pur- 
chase the  gift  of  God  with  money,  received  this  salutary  check ; 
"  Thy  money  ]jerish  with  thee,  because  thou  hast  thought 
that  the  gift  of  God  may  be  purchased  luith  money."  Acts 
viii.  20.  Let  me  now  ask :  Is  not  the  pardon  of  our  sins,  and 
of  the  penalty  due  unto  them,  a  gift,  a  free  and  gracious 
GIFT  of  the  mercy  of  God  ?  Then,  to  attempt  the  purchase  of 
this  gift  with  money,  is  simony.  Let  your  money,  therefore, 
perish  with  you,  "/or  thy  heart  is  not  right  in  the  sight  of 
God."  Acts  viii.  21. 

The  judgment  that  can  twist  the  signification  of  the  word 
alms-deed  into  the  giving  of  money  to  a  wealthy  priest 
OR  BISHOP,  must  be  much  more  ductile  than  the  common  judg- 
ment of  mankind.  What  we  understand  by  ahns-deed,  is  a 
GIVING  TO  THE  POOR  AND  NEEDY ;  not  the  poor  and  needy  giving 
to  the  rich. 

Our  divine  Lord  and  his  blessed  apostles  set  us  a  better  ex- 
ample than  this.  He,  the  Sovereign  of  heaven  and  earth,  had 
not  whereon  to  lay  his  sacred  head  ;  not  a  cent  to  pay  the  tribute 
due  to  Caesar :  nor  did  they,  his  humble  followers,  lay  up  for 
themselves  treasures  upon  earth ;  their  treasure  was  in  heaven : 
not  a  cent  had  they  when  the  poor  lame  man  raised  up  his  eyes 
to  implore  their  succour.  "  Silver  and  gold  have  I  none,  but 
such  as  I  have  give  I  unto  thee.  In  the  name  of  Jesus  Christ 
of  Nazareth  rise  up  and  walk."  Acts  iii.  6.  Yes,  my  Roman 
catholic  brethren,  it  is  in  the  name  of  Jesus  Christ  of  Naza- 
reth that  we  must  rise  and  walk ;  in  tliat  sacred  name  alone  the 


RENUNCIATION  OF  POPERY.  31 

dead  must  rise;  there  is  none  other  name  under  heaven 
given  among  men,  whereby  xve  must  be  saved."  Acts  iv.  12. 
No  other  means  but  the  free  and  eflicacious  grace  of  divine  love. 
Thy  rnoney  perish  with  thee. 

The  day  is  at  hand,  when  this  traffic  in  the  "souls  of  men'* 
must  cease.  John,  with  his  eagle  eye,  foresaw  this  mystery  of 
iniquity,  this  "  Woman  decked  ivith  gold  and  precious  stones, 
having  a  golden  cup  (or  chalice)  in  her  hand  full  of  abomi- 
nations, and  flit hiness  of  her  fornication."  Rev.  xvii.  4. 

After  these  things  I  saw  another  angel  come  down  from, 
heaven,  having  great  power,  and  the  earth  ivas  lighted  loith 
his  glory.  And  he  cried  mightily  with  a  strong  voice,  say- 
ing Babylon  the  great  is  fallen,  and  is  become  the  habitation 
of  devils,  and  the  hold  of  every  foul  spirit,  and  a  cage  of 
every  unclean  and  hateful  bird.  For  all  nations  have  drunk 
of  the  wine  of  the  wrath  of  her  fornication.  And  I  heard 
another  voice  from  heaven  (which  voice,  I  now  repeat),  say- 
ing. Come  out  of  her,  my  j)eople,  that  ye  be  not  partakers  of 
her  sins,  and  that  ye  receive  not  of  her  plagues  :  For  her 
sins  have  reached  unto  heaven,  and  God  hath  remembered 
her  iniquities.  Therefore  shall  her  plagues  come  in  one  day, 
and  she  shall  be  utterly  burnt  with  fire  ;  for  strong  is  the 
Lord  God  who  judgeth  her. 

"  And  the  merchants  of  the  earth  shall  weep  and  mourn 
over  her  ;  for  no  man  buyeth  their  merchandize  any  more : 
the  merchandize  of  gold  and  silver,  and  precious  stones,  and 
of  pearls  and  slaves,  and  SOULS  OF  MEN."  Rev.  xviii. 

I  have  made  this  long  quotation,  because  every  word  and 
every  line  of  the  whole  chapter  is  applicable  to  the  modern  Ba- 
bylon of  Rome.  It  is  under  that  authorit}'  alone,  as  I  have 
shown,  that  the  "  souls  of  men"  is  made  a  common  traffic  ;  that 
it  is  through  the  "cup  (or  chalice)"  of  the  mass  that  this  traffic 
is  cffi2Cted  ;  consequently  the  modern  church  of  Rome  is  the 
great  Babylon,  against  which  the  prophet  denounces  the  ven- 
geance of  the  Lord. 

10.  The  infallibility  of  the  church.  If  such  a  prerogative 
was  ever  granted  to  men,  or  any  body  of  men,  the  Roman  catho- 
lic church,  of  all  bodies,  has  the  least  claim  to  it.  This  is 
evident  from  what  has  been  already  shown. 


33  RENUNCIATION  OF  POPERY. 

After  having  given  a  correct  notion  of  the  word  Church,  I 
shall  proceed  to  examine  the  grounds  upon  which  the  Roman 
catholic  church  raises  her  mighty  superstructure  of  infallibility. 

The  word  Church,  in  its  strict  and  Scriptural  point  of  view, 
bears  but  one  signification.  It  signifies  those  who  are  regene- 
rated by  the  operations  of  the  Holy  Ghost,  and  thereby  "  be- 
come children  and  heirs  of  God,  and  joint  heirs  with  Christ. ^^ 
Many,  however,  are  said,  in  a  vague  sense,  to  be  members  in 
the  church,  who  are  not  regenerated,  that  is,  they  are  nominally 
members  of  Christ,  profess  his  doctrine,  and  rally  themselves 
under  the  banners  of  the  cross.  In  the  sight  of  God,  however, 
who  knows  their  heart,  they  are  members,  not  of  Christ,  but  of 
the  confraternity  of  their  father  the  devil,  who  is  wont  to  trans- 
form both  himself  and  his  children  into  angels  of  light,  and  thus 
deceive  the  world.  That  the  word  Church,  in  its  strict  sense, 
bears,  and  can  only  bear,  the  signification  above  stated,  is  evi- 
dent from  the  whole  tenor  of  the  Sacred  Scriptures  wherever 
this  word  is  used,  or  alluded  to,  in  relation  to  the  Church  of 
God.  The  word  Church,  in  a  material  sense,  is  also  used  to  de- 
signate the  place,  or  building,  in  which  the  faithful  assemble  to 
worship  God. 

That  the  word  Church,  in  its  strict  sense,  signifies  none  but 
the  true  and  faithful  servants  of  Jesus  Christ,  it  behooves  me  now 
to  prove.  Christ,  in  his  prayer  to  his  Father  for  the  members 
of  his  body,  which  he  styles  his  Church,  most  emphatically  de- 
clares that  "  they  are  not  of  this  world  ;^'  that  is,  that  they  are 
regenerated,  by  the  operations  of  the  Holy  Ghost,  from  the  cor- 
ruptions of  the  world. 

His  prayer  is  as  follows :  "I  have  manifested  thy  name  unto 
the  men  whom  thou  gavest  me  out  of  the  world  :  thine  they 
were,  and  thou  gavest  them  me  ;  and  they  have  kept  thy 
WORD.  Now  they  have  known  that  all  things,  whatsoever  thou 
hast  given  me,  are  of  thee;  For  I  have  given  unto  them  the 
words  which  thou  gavest  me ;  and  they  have  received  them,  and 
have  known  surely  that  I  came  out  from  thee,  and  they  have 
believed  that  thou  didst  send  me.  I  pray  for  them:  I  pray 
not  for  the  world ;  but  for  them  whom  thou  hast  given  me  ;  for 
they  are  thine.  And  all  mine  are  thine,  and  thine  are  mine  j 
and  I  am  glorified  in  them.     And  now  I  am  no  more  in  the 


RENUNCIATION  OF  POPERY.  33 

world,  and  I  come  to  thee.  Holy  Father,  keep  through  thine 
own  name  those  whom  thou  hast  given  me,  that  they  may  be 
ONE  AS  WE  ARE.  While  I  was  with  them  in  the  world,  I  kept 
them  in  thy  name:  those  thou  gavest  me  I  hav.e  kept,  and  none 
of  them  is  lost,  but  the  son  of  perdition  ;  that  the  Scripture 
might  be  fulfilled.  And  now  come  I  to  thee ;  and  these  things 
I  speak  in  the  world,  that  they  might  have  my  joy  fulfilled  in 
themselves.  I  have  given  them  thy  Word,  and  the  world  hath 
hated  them,  because  they  are  not  op  the  world,  even  as  I 
am  not  of  the  world.  Sanctify  them  through  thy  truth ;  thy  ' 
word  is  truth.  Neither  pray  I  for  these  alone,  but  for  them 
also  who  shall  believe  on  me  through  their  word  ;  0 !  right- 
eous Father,  the  world  hath  not  known  thee  :  but  I  have  known 
thee,  and  these  have  known  that  thou  hast  sent  me.  And  I 
have  declared  unto  them  thy  name,  and  will  declare  it;  that 
the  love  wherewith  thou  hast  loved  me  may  be  in  them,  and  I 
in  them."  John  xvii.  I  pray  (says  the  blessed  Saviour),  "  I 
pray  for  them,  I  pray  not  for  the  world  ;  but  for  them  whom 
thou  hast  given  me  ;  for  they  are  thine." 

Christ,  in  this  prayer,  prays  for  his  whole  Church,  and  his 
Church  exclusively,  or  he  does  not.  If  he  prays  for  his  Church 
exclusively,  those  for  whom  he  prays  must  be  his  true  and 
faithful  servants ;  for  he  declares  that  those  for  whom  he  prays 
have  kept  his  Father's  word,  that  they  are  his.  His  true 
AND  FAITHFUL  SERVANTS,  therefore,  must  be  his  Church,  and 
EXCLUSIVELY  HIS  Church.  That  he  does  pray  for  his  Church 
exclusively,  is  expressly  declared  by  the  very  text  itself.  "  I 
PRAY  NOT,"  says  he,  "  for  the  world  :"  consequently,  he 
prays  not  for  the  son  of  perdition.  I  have  observed,  in  defining 
the  Church,  that  many  are  said,  in  a  vague  sense,  to  be  members 
in  the  Church  who  are  not  regenerated,  that  is,  they  are  mere 
nominal  members  ;  not  members  in  the  sight  of  God,  not  mem- 
bers in  the  strict  sense.  Of  this  number  may  be  found  the  son 
of  perdition  :  of  this  number  was  Judas.  The  unity,  of  which 
our  divine  Lord  speaks  in  this  admiral)le  prayer,  is  the  unity 
of  love  ;  "  That  the  love  (says  he)  wherewith  thou  hast  loved 
me  may  he  in  them,  and  I  in  them.'' 

St.  Paul,  in  his  epistle  to  the  Hebrews,  speaking  of  the  Church, 
exclaims  ;  ^^ But  ye  are  come  unto  moiint  Sion,  and  unto  the 

E 


34  BENUNCIATION  OF  POPERY. 

city  of  the  living  God,  the  heavenly  Jerusalem,  and  to  an 
innumerable  company  of  angels,  to  the  general  assembly 
and  Church  of  the  first-born,  zf'Ao  are  written  in  heaven, 
and  to  God  the  judge  of  all,  and  to  the  spirits  of  just  men 
MADE  perfect  ;  and  to  Jesus,  the  mediator  of  the  new  cove- 
nant.'''' Heb.  xii.  22,23.  " To  ihe,general  assembly  and  Church 
of  the  first-born'^  Who  compose  this  general  assembly,  this 
Church  of  the  first-born  ?  The  "  spirits  of  just  men  made 
perfect."  Who  is  the  mediator,  by  whom  these  spirits  of  just 
men  are  made  perfect?  Christ,  the  Lord.  Who  is  the  judge  in 
this  great  assembly  ?  God,  the  Father  of  all.  Who  the  invisi- 
ble company  with  whom  these  happy  spirits,  in  heart,  unite  ? 
The  angels  of  the  Lord  most  high. — The  Church  is  compared 
to  a  mountain  ;  because  those  who  enter  the  Church  of  Christ 
must  ascend  from  the  depths  of  sin  towards  the  summit  of  per- 
fection, towards  those  purer  regions  where  the  mists  and  fogs 
of  a  contaminated  moral  atmosphere  never  reach  ;  where  the 
eye  may  take  her  flight  over  the  stormy  passions  which  agitate 
th©  world,  and  fix  it  on  the  splendours  of  the  Deity.  She  is 
compared  to  the  city  of  the  living  God,  and  the  heavenly  Jeru- 
salem, because  none  but  the  saints  form  this  glorious  community; 
none  but  those  whose  hearts  are  cemented  by  the  blood  of 
Christ,  forming  one  holocaust  of  love. 

St.  Paul,  in  his  first  epistle  to  the  Corinthians,  declares,  in  the 
most  unequivocal  terms,  that  the  Church  consists  of  the  saints. 
"  Paul,  unto  the  Church  of  Gob  which  is  at  Corinth,  to 
them  that  are  sanctified  in  Christ  Jesus,  called  to  be 
saints,  with  all  that  in  every  place  call  upon  the  name  of 
Jesus  Christ  our  Lord,  grace  be  unto  you,  and  peace  from 
God  our  Father,  and  from  the  Lord  Jesus  Christ."  1  Cor.  i. 
Paul,  in  the  subsequent  part  of  the  text,  admonishes  them  to 
beware  of  contentions.  It  is  in  general  wrong  to  contend. 
However,  it  is  not  in  every  degree  of  contention,  that  the  bonds 
of  Christian  unity  of  love  is  broken.  It  is  certainly  desirable 
that  all  should  be  of  the  same  mind  and  of  the  same  judgment ; 
and  if  we  were  as  perfect  in  every  respect,  as  we  ought  to  be, 
vye  would  be  of  the  same  mind  and  same  judgment :  hence, 
we  should  constantly  endeavour  to  arrive  at  that  state  of  per- 
fection which  would  lead  to  it.     We  know  that  the  apostles 


RENUNCIATION  OF  POPERY.  35 

were  true  and  faitliful  servants  of  Jesus  Christ,  nevertheless, 
although  they  were  replenished  with  grace,  and  inspired  by  the 
Holy  Ghost,  still  the  imperfections  of  human  nature  were,  at 
times,* exhibitvid  in  their  conduct.  Of  this  we  have  a  striking 
instance  in  the  altercation  which  took  place  betv/een  Paul  and 
Barnabas  :  "  And  the  contention  tvas  so  sharj)  between  theniy 
that  they  departed  asunder  one  from  the  othe'r.^^  Actsxv.  39. 
The  same  discrepancy  also  occurred  between  Paul  and  Peter  : 
"  When  Peter  was  come  to  Antioch,  I  loithstood  him  to  the 
face,  because  he  was  to  be  blamed.^'  Gal.  ii.  II.  It  is  unne- 
cessary to  multiply  proofs  from  the  Scriptures,  to  show  that  the 
Christian  Church,  in  the  strict  sense  of  the  word,  consists  of  the 
saints  alone  ;  for,  as  I  have  already  observed,  the  Sacred  Scrip- 
tures universally  exhibit  it  under  this  point  of  view. 

11.  Having  now  a  true  notion  of  what  is  meant  by  the  Chris- 
tian Church,  we  shall  examine  upon  what  grounds  Roman  catho- 
lics claim  to  themselves  the  prerogative  of  being  the  true  and 
only  Church  of  Jesus  Christ.  The  marks  of  the  true  Church, 
as  expressed  in  what  is  called  the  Apostles'  Creed,  negatively 
mark,  indeed,  the  Roman  catholic  church,  but  mark  her  not  as 
the  Church  of  Christ  :  one,  holy,  catholic,  and  apostolical. 
That  the  doctrine  of  the  Roman  catholic  church  is  not  one, 
and  holy,  is  evident  from  many  considerations.  First,  that 
doctrine  is  not  essentially  one,  nor  holy,  whose  practical  con- 
sequences are  multifariously  productive  of  discrepancy  and 
immorality.  Such  are  the  consequences  that  result  from  the 
Roman  catholic  doctrine  ;  therefore  her  doctrine  is  not  essen- 
tially one  nor  holy.  Now,  if  the  doctrine  of  auricular  confes- 
sion, and  that  of  the  infallibility  of  the  Roman  catholic  church, 
in  their  effects,  destroy  the  truth  of  each  other,  it  will  follow 
that  these  doctrines  are  neither  one,  nor  holy.  They  cannot 
be  one,  as  it  regards  the  truth,  because  if  the  truth  of  both  be 
destroyed,  the  truth  of  neither  can  remain.  It  cannot  be  holy, 
because,  a  system  that  annihilates  itself  is  inefficient  for  the 
production  of  good,  and  leaves  a  chasm  in  which  the  unwary 
must  inevitably  perish.  I  say  that  the  doctrine  of  auricular  con- 
fession, and  infallibility,  in  their  effects,  destroy  the  truth  of 
each  other,  because  their  practical  consequences  are  multifa- 
riously productive  of  discrepancy  and   immorality  :  this  has 


3(J  RENUNCIATION  OF  POPERY. 

been  clearly  proved  in  paragraphs  4,  5,  6  ;  to  which,  in  or- 
der to  avoid  repetition,  I  refer  the  reader  ;  therefore,  the  Ro- 
man catholic  doctrine  is  neither  one,  nor  holy.  Secondly, 
that  doctrine  is  not  holy,  which  teaches  a  system  oS  prayer,  that, 
instead  of  elevating  the  soul  to  God,  depresses  and  draws  it 
from  him  ;  such  is  the  system  of  the  Roman  catholic  church  in 
regard  to  the  breviary,  as  has  been  clearly  shown  in  paragraph 
1.  Thirdly,  that  system  is  not  holy  which  sanctions  simony  ; 
this  system  is  upheld  by  the  Roman  catholic  church,  as  is  evi- 
dent from  paragraph  8.  Fourthly,  that  system  is  not  holy, 
which  is  so  repugnant  to  the  Word  of  God,  that  all  the  world 
can  see  its  repugnance  except  the  advocates  thereof. 

12.  The  doctrine  of  the  Roman  catholic  church  has  no  claims 
to  catholicity  except  the  vociferations  of  her  own  clamorous 
partisans.  It  is  hard  for  any  but  a  Jesuit  to  conceive  how  a 
doctrine  can  be  catholic  or  universal,  which  is  not  the  same  in 
all  places  and  at  all  times.  Now,  as  I  have  shown,  in  regard  to 
dancing,  and  the  profanation  of  the  Lord's-day,  the  Roman 
catholic  doctrine  varies,  and  is  not  the  same  in  regard  to  time  or 
in  regard  to  place  ;  therefore  her  doctrine  is  not  catholic. 

13.  Her  doctrine  is  not  apostolical — this  follows  of  necessity ; 
for  if  it  is  not  catholic  in  regard  to  time,  it  is  impossible  that  it 
can  be  apostolical ;  neither  can  it  be  apostolical,  if,  in  its  effects, 
it  be  demoralizing  ;  for,  certainly,  the  effects  of  the  apostolic 
doctrine  is  to  convert,  to  moralize,  to  sanctify  the  world. 
Therefore,  the  Roman  catholic  church  has  not  one  mark  by 
which  we  can  recognise  her  as  the  Church  of  Christ 

Her  doctrine,  too,  in  regard  to  the  Church  of  Christ,  to  the 
true  import  of  the  word,  is  most  mischievously  erroneous. 
She  contends  that  the  Church  of  Christ,  in  its  strict  sense,  con- 
sists of  saints,  sinners,  and  reprobates.  She  pretends  to  prove 
this  position  by  those  texts  of  Scripture  which  speak  para- 
bolically  of  the  different  effects  the  Word  of  life  produces  on 
those  who  hear  it.  She  interprets,  by  the  infallibility  of  her 
judgments,  that  the  wheat  and  tares,  the  good  and  the  bad  fish 
represent  the  worthy  and  the  unworthy  members  of  the 
Church.  We,  however,  fallible  as  we  are,  reject  this  interpre- 
tation, and  prove  from  the  everlasting  Truth  itself,  from  the 
express  declaration  of  our  Divine  Lord,  that  the  field  here 


RENUNCIATION  OF  POPERY.  37 

spoken  of  is  the  toorld,  that  the  good  seed  are  the  children 
of  the  kingdom  (the  members  of  the  Church),  and  that  the 
tares  are  the  children  of  the  wicked  one.  In  the  text,  the 
world  is»spoken  of  in  a  general  way  as  appertaining  to  the  king- 
dom of  heaven  ;  for  he  who  is  Lord  of  lords  and  King  of  kings, 
is  King  and  Lord  of  the  whole  world  ;  "  Wherefore  God  also 
hath  highly  exalted  him,  and  given  him  a  name  which  is 
above  every  name,  that  at  the  name  of  Jesus  every  knee 
should  bow  of  things  in  heaven,  and  things  in  earth  and 
things  under  the  earth.     Philip,  ii.  9,  10. 

How  insufferable  then,  and  truly  ridiculous,  is  the  arrogance 
of  Roman  catholics,  to  proclaim  their  church  infallible  !  In 
support  of  this  claim  they  argue  thus  :  Christ,  when  on  earth, 
established  a  Church,  which  was  styled  the  ^^ pillar  and 
ground  of  the  truth,^'  1  Tim.  iii.  15,  and  against  which,  he 
promised  the  ^' gates  of  hell  shall  not  prevail.''''  Matt.  xvi. 
18.  They  maintain  that  the  Roman  catholic  church  is  this 
pillar  and  ground  of  the  truth,  against  which  the  gates  of  hell 
were  never  to  prevail.  This  they  pretend  to  prove,  by  con- 
tending that  she  alone  has  had  the  -apostolic  doctrine  transmit- 
ted pure  and  unadulterated  through  the  uninterrupted  succes- 
sion of  her  bishops  from  the  time  of  Christ  down  to  the  pre- 
sent ;  that  their  church  has  always  been  a  visible  body,  holy  and 
invariable  in  the  doctrine  which  she  has  taught.  They  ask, 
*'  Would  Christ,  in  the  great  Republic  of  his  Church,  have  been 
less  prudent  than  our  political  legislators  in  their  system  of 
civil  government  ?  Where  is  the  legislator  who  ever  wrote  a 
code  of  laws  without  appointing  an  authority  to  interpret 
those  laws  ?" 

We  cheerfully  grant  that  Christ,  previous  to  his  ascension, 
established  his  Church  as  the  ^^  pillar  and  ground  of  t  lie  truth,'^ 
and  that  the  gates  of  hell  will  never  prevail  against  her.  It  is 
for  this  very  reason,  that  it  is  now  self-evident  that  the  Roman 
catholic  church  is  not  the  Church  of  Clu'ist.  Her  doctrine,  as 
has  been  clearly  proved,  is  impious,  devastating,  and  simonaical  ; 
and,  in  its  effects,  is  like  a  "  house  divided  against  itself," 
which,  as  the  Scripture  says,  ^^  must  fall.'' ^  That  her  doctrine 
is  a  sanguinary  one  is  confirmed  by  every  page  of  history,  by 
the  bulls  of  her  popes,  and  the  decrees  of  her  councils.     For 


38  RENUNCIATION  OF  POPERY. 

brevity  sak'e,  I  shall  adduce  only  the  decree  of  the  General 
Council  of  Lateran,  held  by  Pope  Innocent  III.,  A.  D.  1215. 
As  this  is  an  authority  recognised  as  infallible,  its  testimony  is 
suJGBcient.  "  We  excommunicate  and  anathematize  every  here- 
sy that  raises  itself  against  this  Holy  Orthodox  Catholic  faith, 
which  we  have  already  expounded,  condemning  all  heretics,  by 
whatsoever  name  they  may  be  called.  And,  being  condemned, 
let  them  be  left  to  the  secular  power,  or  to  their  bailiffs,  to 
be  PUNISHED  BY  DUE  ANIMADVERSION.  And  let  the  secular  pow- 
ers be  warned  and  induced,  and  if  necessary,  be  compelled 
by  ecclesiastical  censure,  that,  as  they  desire  to  be  reputed 
and  considered  believers,  they  take  an  oath  for  the  defence  of 
the  faith,  that  they  will  endeavour,  in  good  earnest,  to  exter- 
minate, TO  their  utmost  power,  from  the  lands  subject  to 
their  jurisdiction,  all  heretics  denoted  by  the  Church  ;  so 
that  henceforth,  every  one  who  is  taken  into  any  power,  either 
spiritual  or  temporal,  shall  be  bound  to  confirm  this  chapter  by 
his  oath."  "  But  if  the  temporal  lord,  required  and  warned  by 
the  Church,  shall  neglect  to  purge  his  territory  op 
THIS  HERETICAL  FILTH,  let  him,  by  Metropolitan  and  com- 
provincial bishops,  be  tied  by  the  bond  of  excommunication  ; 
and  if  he  scorn  to  satisfy  within  a  year,  let  that  be  signified  to 
the  pope,  that  he  may  denounce  his  vassals  thenceforth  ab- 
solved from  his  fidelity  (or  allegiance),  and  may  expose  his 
country  to  be  seized  on  by  catholics,  who,  exterminating 
THE  heretics,  may  possess  it  without  any  contradiction,  and 
may  keep  it  in  the  purity  of  faith,  saving  the  right  of  the  prin- 
cipal lord,  provided  he  put  no  obstacles  hereunto,  nor  oppose 
any  impediment ;  the  same  law,  however,  being  observed  in 
regard  to  those  who  have  no  principal  lords."  "And  the  Catho- 
lics, that  taking  the  badge  of  the  cross,  shall  gird  themselves 
for  the  exterminating  of  heretics,  shall  enjoy  that  indul- 
gence, and  be  fortified  with  that  holy  privilege  which  is  grant- 
ed to  them  that  go  to  the  help  of  the  holy  land." 

This,  truly  is  the  woman  with  "  the  golden  cup^^  whom  St. 
John  describes  as  "  drunken  with  the  blood  of  the  saints^ 
and  with  the  blood  of  the  martyrs  of  Jesus  ;  and  upon  her 
forehead  tvas  a  name  written,  MYSTERY,  BABYLON 
THE    GREAT,  THE    MOTHER   OF   HARLOTS  AND 


RENUNCIATION  OF   POPERY.  39 

ABOMINATIONS  OF  THE  EARTH.  And  when  I  saw 
her  I  ivondered  with  great  admiration.''^  Rev.  xvii.  Who 
will  not  wonder  !  Alas  !  the  whole  world  now  wonders  at 
this  Mystery  of  iniquity ,  at  this  pretended  Christian  Church 
typified  under  the  figure  of  "  a  woman  arrayed  inpurple  and 
scarlet  colour,  and  decked  ivith  gold,  and  precious  stones, 
and  pearls,  having  a  golden  cup  in  her  hand  full  of  abomi- 
nations andflthiness  of  her  fornication,  sitting  upon  a  scar- 
let coloured  beast,  full  of  names  of  blasphemy,  having 
seven  heads  and  ten  hor?is.'^     Rev.  xvii. 

Who  can  refrain  from  wondering,  to  see  a  Church  called 
Christian  riding  the  round  of  ages  on  a  beast  tinged  with  the 
blood  of  saints  !  To  see  this  Christian  Church,  in  all  her 
bloody  splendour,  proclaiming  herself  the  spouse  of  Christ, 
that  meek  and  humble  Lamb  ! 

I  think  I  hear  this   beastly  woman  exclaim  :  It  is  not  the 
blood  of  saints  that  stain  my  garments,  but  the  blood  of  here- 
tics like  you.     Ah  !   my  Roman  catholic  brethren,  such  a  sub- 
terfuge as  this  but  ill  becomes  the  Christian  cause.     You  un- 
sheath  the  sword  to  slay  your  fellow  man,  whom,  regarding  as 
a  heretic,  you  think  to  destroy,  both  as  to  soul  and  body.     Can 
any  thing,  can  any  doctrine  be  imagined  more  diabolical  than 
this  ?  to  plunge  a  fellow  being,  without  resource,  into  the  flames 
of  hell,  into  that  burning  lake  "  where  their  worm  dieth  not  and 
the  fire  is  not  quenched  V^     Is  this  to  ^^ put  on  (as  St.  Paul 
exhorts)  the  bowels  of  mercies,  kindness,  and  long-suffering, 
forbearing  one  another,  and  forgiving  one  another,  even  as 
Christ  forgave  you!"      1  Col.  iii.  12,  13.     My  brethren,  re- 
flect a  moment,  and  consider  what  it  is  that  Christ  has  forgiven 
you.     He   has    forgiven   you,  (if  perchance  you  be  found  in 
Christ)  he  has  forgiven  you   the  penalty  due  unto  your  sins  j 
this  penalty  is  hell.     Your  pardon  has  been  purchased  at  the 
price  of  his  most  precious  blood.      When  you  were  an  alien 
and  a  rebel  to  your  God,  did  he  unshcath  the  sword  and  strike 
you  to  the  dust  ?     Did  he  consign  your  soul  to  the   dreary 
regions  of  the  damned  ?    No,  my  brother  !   instead  of  taking 
your  blood,  he  gave  you  his  own,  even  the  last  drop  ;  and  when 
expiring  on  the  cross,  prayed  for  the  pardon  of  his  relentless 
persecutors. 


40  RENUNCIATION  OF  POPERY. 

As  to  the  transmission  of  the  apostolic  doctrine  pure  and  un- 
defiled  through  the  popes,  bishops,  and  priests,  or  through  the 
Roman  catholic  church,  the  facts  that  I  have  stated  in  regard  to 
prayer,  to  confession,  to  simony,  and  to  her  bloody  edicts  will 
show  how  pure  and  apostolical  her  doctrine  is.  To  these  I  shall 
briefly  add  the  apostasy  of  her  popes,  and  the  profligacy,  cor- 
ruption, and  wickedness  of  her  General  Councils,  as  they  are 
drawn  by  the  pencils  of  her  own  historians  and  canonized  saints 
themselves.  That  pope  Liberius  gave  the  apostolic  doctrine  a 
complete  overthrow,  in  the  Roman  catholic  church,  "  all  anti- 
quity (says  Du  Pin)  with  one  consent  maintain."  Du  Pin,  347. 
This  statement  of  Du  Pin  has  been  attested  by  Liberius,  Hilary, 
Athanasius,  Jerom,  Philostorgius,  Damasus,  Anastasius,  and 
Sozomen.  Hilary,  addressing  Liberius,  thus  exclaims:  "Hoc 
est  perfidia  Ariana.  Anathema  tibi  a  me  dictum,  Liberi,  et 
sociis  tuis.  Iterum  tibi  anathema,  et  tertio  prsevaricator,  Li- 
beri." "  This  is  the  Arian  perfidy.  I  pronounce  anathema 
against  thee,  0 !  Liberius,  against  thee  and  thy  companions." 
Again,  "  anathema  be  unto  thee,  thou  prevaricator."  Hilary, 
in  Fragm.  426,  427.  Maimb.  104.  "Fifty  others  of  these  pre- 
tended successors  of  the  apostles,  for  150  years,  degenerated 
from  the  integrity  of  their  ancestors,"  and  according  to  Gene- 
brard,  "  were  apostatical  rather  than  apostolical."  Genebrard, 
Platina,  Stella,  and  even  Baronius,  call  them  "  monsters,  thieves, 
robbers,  and  assassins."  Gregory  of  Nazianzen,  who  is  a  Ro- 
man catholic  saint,  speaking  of  General  Councils,  says,  "  I  never 
saw  one  of  them  have  a  happy  termination.  These  conventions, 
instead  of  diminishing,  uniformly  augment  the  evil  which 
they  were  intended  to  remedy.  Passion,  jealousy,  envy,  pre- 
possession, and  the  ambition  of  victory  prevail,  and  surpass  all 
description.  He  compares  the  strife,  dissension,  and  wrangling 
exhibited  in  the  councils  to  the  quarrels  of  geese  and  cranes, 
gabbling  and  contending  in  confusion ;  and  represerits  such  dis- 
putation and  jangling  as  calculated  to  demoralize  the  spectator, 
rather  than  to  correct  or  reform."  x^™i/ » ytpavcu  «xpiT«  A«'«i>v<!i«£i'«»,  euS' 
ipij ev9»  jcofios.     Greg.  ii.  82.  Carm.  x.  Ep.  56.  Edgar. 

The  Constantian  council  is  described  to  us  by  Baptiza,  one 
of  its  own  members,  as  follows;  "  The  clergy  (he  declares) 
were  nearly  all  under  the  power  of  the  devil,  and 


RENUNCIATION  OF  POPERY.  41 

mocked  all  religion  by  external  (levotion  and  Pharisean  hypo- 
crisy. The  prelacy,  actuated  only  by  malice,  iniquity,  pride, 
ignorance,  lasciviousness,  avarice,  pomp,  simony,  and  dissimu- 
lation, HAD    EXTERMINATED    CATHOLICISM    AND   EXTINGUISHED 

PIETY."  Baptiza,  in  Lenfan.  ii.  95. 

That  the  Roman  catholic  cliurch  has  always  been  a  visible 
body,  at  least  in  her  present  shape  and  form,  is  more  than  can 
be  proved.  From  Scripture  the  proof  v^  ill  hardly  be  attempted. 
The  light  of  that  bright  torch  displays  the  vii/s/erT/  stamTped  on 
her  forehead,  "  The  mystery  OF  BABYLON  THE  GREAT, 
THE  MOTHER  OF  HARLOTS,  AND  ABOMINATIONS 
OF  THE  EARTH."  A  mystery,  at  which  the  world  now 
stands  astonished.  A  mark,  which,  were  she  to  behold  in  the 
mirror  of  the  inspired  page,  would  strike  dismay  and  horror 
through  her  frame.  The  early  Fathers  of  the  Church  were 
strangers  to  her.  Jesus,  the  Lamb  of  meekness,  and  his  holy 
apostles,  knew  her  not.  He,  when  on  earth,  though  always 
persecuted,  retaliated  not.  His  prayers,  on  the  contrary,  were 
wafted  to  heaven  to  implore  the  pardon  of  his  enemies.  His 
blessed  apostles,  messengers  of  peace,  in  submission  to  their 
master's  precept,  returned  good  for  evil. 

The  Fathers,  for  ages,  followed  their  bright  example.  "Chris- 
tians (says  Origen)  should  not  use  the  sword."  "  Religion  (says 
Tertullian)  does  not  compel  religion."  According  to  Cyprian, 
"the  King  of  Zion  alone  has  authority  to  break  the  earthen 
vessels  ;  nor  can  any  claim  the  power  which  the  Father  hath 
given  to  the  Son."  Lactantius  is  still  more  full  and  explicit : 
"  Coercion  (he  says)  and  injury  are  unnecessary  ;  for  religion 
cannot  be  forced.  Barbarity  and  piety  are  far  different ;  nor 
can  truth  be  conjoined  with  violence,  nor  justice  with  cruelty. 
Religion  is  to  be  defended,  not  by  killing,  but  by  dying  :  not  by 
inhumanity,  but  by  patience."  ''  Faith  (says  Bernard)  is  con- 
veyed by  persuasioM,  not  by  constraint.  The  patrons  of  heresy 
are  to  be  assailed,  not  by  arms,  but  by  arguments.  Attack 
them  but  with  the  word,  not  with  the  sword."  These  same 
sentiments,  as  Du  Pin  has  shown,  were  entertained  by  Gregory, 
Athanasius,  Chrysostom,  Augustin,  Damian,  and  Anselm. 
Origen,  in  Matt.  xxvi.  25  ;  Tertul.  ad  Scap.  G9  ;  Cyprian  100  ; 
Ep.  54  ;  Lactan.  v.  19  ;  Bernard,  7G6,  S85  ;  Serm.  G4.     The 

F 


42  RENUNCIATION  OF  POPERY. 

council  of  Tolosa,  in  1229,  strictly  forbade  the  laity  to 
possess  the  books  of  the  Old  and  New  Testament  in  the  ver- 
nacular idiom.  "  This,  Velly  admits,  was  the  first  prohibition 
of  the  kind.  Twelve  successive  ages,  from  the  commencement 
of  Christianity,  had  rolled  around,  and  no  assembly  of  men  had 
dared  to  interdict  the  Word  of  God.  But  a  synod,  in  a  commu- 
nity boasting  of  infallibility,  arrogated,  at  length,  the  authority 
of  suppressing  the  Scriptures,  which  had  been  sanctioned  for 
twelve  hundred  years.  This  provincial  synod  was  approved  by 
General  Councils,  which,  therefore,  was  blessed  with  infalli- 
bility. These  were  the  four  of  Lateran,  and  those  of  Constance, 
and  Sienna."  Edgar. 

It  is  impossible,  in  this  short  essay,  to  show  the  thousandth 
part  of  the  opposition  between  the  Roman  catholic  doctrine  and 
that  of  the  Christian  Church  in  her  pristine  purity.  My  proofs 
and  arguments,  few  as  they  are,  are  more  than  sufficient  to  con- 
vince any  sincere  inquirer  after  truth,  that  Romanism  and 
Christianity  are  extremes  the  most  remote. 

Christ,  in  the  great  Republic  of  his  Church,  would  certainly 
have  been  less  prudent  than  our  political  legislators  in  their 
system  of  civil  government,  had  he  appointed  an  authority  such 
as  the  Roman  catholic  church.  He,  in  whose  all-seeing  eye, 
past,  present,  and  to  come  are  one,  never  could  have  appointed 
an  authority  which  would  be  subversive  of  the  great  ends  for 
which  he  bled  and  died.  ''  Though  we  (as  St.  Paul  writes  to  the 
Galatians),  or  an  angel  from  heaven,  preach  any  other  gospel 
unto  you  than  that  which  we  have  preached  unto  you,  let  him 
be  accursed.'^  Gal.  i.  8.  By  a  bare  juxta-position  of  the  Ro- 
man catholic  doctrine  with  that  of  the  gospel,  who  is  there  so 
blind  as  not  to  see  the  vast  discrepancy!  Could  the  forgiving 
breath  of  our  expiring  Saviour  blow  up  the  flames  that  have  tor- 
tured so  many  thousands  in  the  Roman  catholic  church  ?  Did 
not  his  Sacred  Word,  which  is  always  "yea,  yea,  or  nay,  nay, 
Christ,  the  same  yesterday,  to-day,  and  for  ever:"  did  not 
that  Sacred  Word  command  the  disciple,  saying,  "  Put  up 
again  thy  sword  into  his  place :  for  all  they  that  take  the 
sword  shall  perish  with  the  sioord.'^  Matt.  xxvi.  52.  And 
when  Peter  asked  him,  saying,  "  Lord,  how  oft  shall  my  bro- 
ther sin  against  me,  and  I  forgive  him  ?  till  seven  times  ? 


RENUNCIATION  OF  POrERY.  43 

Jesus  saith  unto  him,  I  say  not  unto  thee,  until  seven  times, 
but  until  seventy  times  seven.^'  Matt,  xviii.  21.  ^^  The  Son 
of  man  is  not  come  to  destroy  men's  lives,  but  to  save  them." 
Luke  ixj  56. 

In  the  administration  of  civil  law,  our  judges  pass  a  decision 
according  to  the  true  import  of  the  law.  The  law  being  founded 
upon  general  principles  of  equity,  and  being  of  human  institu- 
tion, may,  in  its  application,  be  left,  with  comparative  safety,  to 
be  construed  by  a  human  and  fallible  judge.  If  he  err,  the  con- 
sequences will  be  but  of  a  temporary  nature.  In  the  important 
affair,  however,  of  our  eternal  salvation,  the  case  is  altogether 
VICE  VERSA.  An  error  here  might  be  our  eternal  ruin.  "  The 
things  oj"  the  Spirit  of  God  (says  the  apostle)  are  spiritually 
discerned:  But  the  natural  man  recciveth  not  the  things 
of  the  Spirit  of  God  :  for  they  are  foolishness  unto  him  ; 
neither  can  he  knoiu  them,  because  they  are  spiritually  dis- 
cerned. But  he  that  is  spiritual  judgeth  all  things,  yet  he 
himself  is  judged  of  no  man.''  1  Cor.  ii.  14,  15.  "  i/"  any 
man  have  not  the  Spirit  of  Christ,  he  is  rione  of  his,"  says 
the  same  apostle  to  the  Romans,  ch.  viii.  9.  Romanists  will  have 
it,  that  their  priests  alone,  either  in  the  tribunal  of  confession, 
or  elsewhere,  are  the  sole  judges  of  the  spirit  of  the  divine 
law.  Romanists,  it  is  presumable,  will  hardly  maintain  that  all 
their  clergy  have  the  Spirit  of  Christ ;  however,  if  they  have 
not,  if  they  be  still  unregenerated  sinners,  still  the  "  natural 
man,"  then  they  "  receive  not  the  things  of  the  Spirit  of 
God  ;  they  are  foolishness  unto  them  ;  neither  can  they  know 
them,  because  they  are  spiritually  discerned."  1  Cor.  ii. 
14.  If  they  know  not  the  thi  ngs  of  the  Spirit  of  Christ,  if  they 
are  ignorant  of  his  divine  law,  how  can  they  sit  as  judges  of  that 
law  ?  "7/*  any  man  have  not  the  Spirit  of  Christ  (says  the 
apostle),  he  is  none  of  his."  Rom.  viii.  9.  To  these,  there- 
fore, are  applicable  the  v/ords  of  the  Lord,  by  the  mouth  of  his 
prophet  Ezekiel,  saying,  "  They  have  seen  vanity  and,  lying 
divination,  saying,  The  Lord  saith  ;  and  the  Lord  hath 
not  sent  them,  *  *  loith  lies  ye  have  made  the  heart  of  the 
righteous  sad;  whom  I  have  not  made  sad ;  and  strength- 
ened the  hands  of  the  wicked,  that  he  should  7wt  return  from 
his  wicked  way  by  promising  him  life."     Ezek.  xiii.  6.  22. 


44  RENUNCIATION  OF  POPERY. 

The  words  of  the  eternal  Truth,  in  the  text,  expressly  declares, 
that  "  he  that  is  spiritual  judgeth  all  things,  yet  he  himself 
is  judged  of  no  m«?i."  It  is  repugnant,  not  only  to  Scripture, 
but  to  common  sense,  to  see  the  natural  and  carnal  man,  that 
man  who,  the  Scripture  assures  us,  is  none  of  Christ's,  sitting 
in  the  tribunal  of  judgment  over  a  man  who  is  "  sealed  with 
that  holy  Spirit  of  promise,'^  and  become  one  of  "  the  sons  of 
God,  ivhereby  tve  cry  Jihba,  Father.'^  Eph.  i.  13.  Rom.  viii. 
14,  15. 

Therefore,  let  it  be  again  repeated,  Christ  would  have  been 
less  prudent  than  our  civil  legislators,  had  he  appointed  the 
Roman  catholic  clergy  as  our  infallible  and  only  guide  to 
heaven. 

"  Where  is  the  legislator  (says  the  Romanist)  who  ever 
wrote  a  code  of  laws,  without  appointing  an  authority  to  inter- 
pret those  laws  ?"  I  answer,  first,  that  our  divine  legislator 
Jesus  Christ  has  appointed  an  authority  to  interpret  his  law,  an 
authority,  too,  that  is  infallible.  Where  this  authority  is  to  be 
found,  I  pledge  myself  to  show  before  I  close  this  discussion. 
We  shall  now  prosecute  the  inquiry,  upon  what  grounds  the 
Roman  catholic  church  claims  to  be  the  infallible  authority  ? 
This  infallibility,  according  to  her  own  doctrine,  resides  in  an 
oecumenical  or  General  Council,  with  the  pope  at  its  head. 
She  does  not  pretend  that  any  individual  priest  or  bishop 
is  infallible.  These  two  doctrines  of  the  general  or  oecumeni- 
cal infallibility,  and  the  particular  or  individual  fallibility  of  the 
Roman  catholic  church  will  afford  an  argument  to  every  candid 
mind,  that  her  claims  to  infallibility  are  preposterously  absurd. 
The  prophet  Isaiah,  speaking  of  the  Church  says,  "  7%y  gates 
shall  be  open  continually,  they  shall  not  be  shut,  day  nor 
night.''  Ch.  Ix.  2.  Our  Lord,  "  Tell  it  unto  theChurch,  but 
if  he  neglect  to  hear  the  Church,  let  him  be  unto  thee  as  a 
heathen  man  and  a  puhlican."  Matt,  xviii.  17.  This  last 
text  is  the  one  the  Roman  catholic  church  uses  to  prove  that 
we  are  bound  to  listen  to  her. 

The  obvious,  and  the  only  deduction  that  can  be  drawn  from 
these  texts  is,  tliat  as  the  gates  of  the  Church  are  open  continu- 
ally, and  as  we  are  bound  to  listen  to  her,  under  the  penalty 
of  being  regarded  as  heathens  and  publicans,  she  must  always 


RENUNCIATION  OF  POPERY.  45 

be  a  guide  to  whom  we  can  intrust  ourselves  with  safety,  and 
a  judge  at  all  times  ready  and  prepared  to  examine  the  spiritual 
affairs  that  may  be  submitted  unto  her,  and  to  pass  a  judgment 
authoritatively  conclusive,  infallibly  certain,  and  altogether  just 
and  equitable.  Now,  as  it  is  not  an  article  of  faith  amongst  Ro- 
man catholics,  that  any,  but  a  General  Council  with  the  pope  at  its 
head,  is  infallible,  and  as  several  centuries  frequently  intervene 
between  the  convocation  of  these  assemblies,  it  must  follow  that 
they  are  uncertain  whether  they  have  any  infallible  guide  to 
direct  them  when  a  General  Council  is  not  in  session.  Moreover, 
be  their  doctrine  on  this  subject  what  it  may,  it  is  admitted  by 
their  church  that  no  individual  bishop  or  priest  is  infallible.  I 
speak  not  here  of  the  pope,  in  regard  to  whose  infallibility  they 
are  at  variance  amongst  themselves.  Now,  if  their  bishops 
and  priests,  who  sit  in  the  tribunal  of  confession,  are  fallible  in 
their  judgment,  their  decisions  may  be  erroneous  :  consequent- 
ly their  instructions  to  the  poor  souls  under  their  direction, 
may,  instead  of  tending  to  the  ^^  perfecting  of  the  saints,"  and  to 
the  "  edifying  of  the  body  of  Christ,"  Eph.  iv.  12,  may,  I  say, 
tend  to  the  subversion  of  the  one,  and  the  destruction  of  the 
other.  If  the  doctrine  of  the  Roman  catholic  church  were 
correct,  Christ  our  Lord  would  put  us  under  the  necessity  of 
sinning,  because  he  commands  us  to  hear  the  Church,  under 
the  penalty  of  our  salvation. 

Seeing  what  would  be  the  practical  consequences  of  tliis 
doctrine,  the  Roman  catholic  church  has  declared,  that  if  a 
bishop  or  priest  should  teach  any  doctrine  evidently  contra- 
ry TO  THE  XAW  OF  GoD,  their  subjects  would  not  be  bound  to 
listen  to  him. 

This    EVIDENTLY  CONTRARY    TO    THE    LAW  OF    GOD That   IS 

the  question.  This  admission  of  the  legality,  and  even  of  the 
necessity  of  appeal  from  the  decisions  of  the  constituted  au- 
thorities, at  once  demonstrates  that  the  authority  may  be  liable 
to  abuses  productive  of  consequences  the  most  fatal  to  the  eter- 
nal welfare  of  the  people — They  may  appeal — This  liberty  of 
appealing  opens  the  door  to  anarchy  and  confusion,  and  at  once 
destroys  that  confidence  which  is  essential  to  the  authority  of 
the  judge,  and  to  the  security  and  firm  conviction  of  the  sub- 
ject.    Evidently  contrary — A  thing  may  appear  evidently 


40  RENUNCIATION  OF  POPERY. 

contrary  to  one,  which  does  not  appear  so  to  another.  There- 
fore, if  that  which  is  really  contrary  to  the  law  of  God  does 
NOT  APPEAR  so  to  the  latter,  he  is  bound,  by  the  doctrine  of 
his  church,  to  act  contrary  to  the  law  of  God. 

Sin,  in  all  its  ramifications,  in  its  different  shades  and  com- 
plexions, in  its  ten  thousand  various  circumstances,  is  of  such 
a  nature,  that  even  the  ablest  divines  in  the  Roman  catholic 
church,  after  writing  volumes  on  the  subject,  never  have  drawn, 
and  never  can  draw  the  definitive  line  between  what  constitutes 
sin  and  what  constitutes  virtue.  What  many  of  the  Roman 
catholic  divines  have  defined  to  be  sin,  many  others  of  them 
have  defined  to  be  sinless.  If  the  Doctors  disagree,  how  can 
the  poor  patient  know  what  his  disease  may  be.  If  the  guides 
mistake  the  path,  how  can  it  be  supposed  that  the  blind  can 
see  it  ?  Now,  "  Tell  it  to  the  Church,''^  under  circumstances 
such  as  these,  is  a  command  that  cannot  possibly  be  obeyed;  or, 
if  obeyed,  will  inevitably  lead  into  sin,  for  if  the  blind  lead  the 
blind  both  fall  into  the  ditch. 

Sin  is  an  evil,  a  disease  of  the  soul,  which  we  cannot  pru- 
dently and  safely  suffer  to  be  festering  in  the  heart  until  the 
meeting;  of  a  General  Council.  Nor  does  the  duration  of  a 
life  of  threescore  and  ten  admit  the  possibility  of  it ;  therefore, 
common  sense  and  common  safety  must  draw  the  conclusion 
that  since  the  Roman  catholic  church  is  not  the  infallible  physi- 
cian which  she  pretends  to  be,  we  must  seek  another  who  will, 
at  all  times,  be  ready  and  be  able  to  heal  our  soul  of  all  her 
spiritual  infirmities.  This  Physician  /thanks  be  unto  the 
Lord)  is  always  with  us,  "  The  Spirit  itself  beareth  tvitness 
with  our  spirits,  that  we  are  the  children  of  God.''  Rom. 
viii.  16.  It  is  by  the  influence  of  this  Holy  Spirit  anointing 
our  hearts  with  the  unction  of  divine  love,  that  we  can  exclaim 
with  filial  confidence,  Abba,  Father. 

Thus  we  see  that  the  Roman  catholic  system  of  infallibility 
is  a  system  which,  when  properly  exposed,  destroys  itself.  It 
seems  almost  to  have  been  like  a  loss  of  time,  to  examine  the 
grounds  upon  which  the  Roman  catholic  church  pretends  to 
prove  this  self-destroying  system  of  infallibility.  I  have  done 
it,  however,  for  the  sake  of  that  number  in  her  communion, 
whose  adherence  to  false  principles  is  more  attributable  to  want 


RENUNCIATION  OF  POPERY.  47 

of  correct  information  than   to  perversity  of  heart.     For  of 
such  is  to  be  found  in  her  communion.    "  God^  who  willeth  not 
the  death  of  the  sinner^'*  endeavours,  by  various  means,  to 
withdnaw  the  wanderer  from  the  error  of  his  way.     He  does  it 
by  the  beacon  of  evangelical  truth  placed  in  the  highway  of  life 
to  direct  the  traveller  which  path  to  pursue  :  by  the  instrumen- 
tality of  his  servants,  who  admonish  him  to  fix  his  eye  on  this 
unerring  Monitor,  and  ^^ press  toward  the  mark,  for  the  prize 
of  the  high  calling  of  God  in  Christ  Jesus  :"  he  does  it  by 
the  influence  of  his  "  Iloli/  Spirit  shed  abroad  in  our  hearts." 
Blessed  be  his  everlasting  name  ;  when  my  soul  was  without 
form   and  void,  when   darkness  hovered  over  the  face  of  its 
mighty  depths,  his   genial  spirit,  moving  upon  these  troubled 
waters,  vouchsafed,  at  length,  to  say,  "  Let  there  be  light,  and 
there  was  light."  For  you,  my  brethren,  who  are  still  in  the  land 
of  Egypt  and  in  the  house  of  bondage,  I  offer  my  daily  prayers 
that  God  may  send  to  your  rescue  another  Moses,  and  that  with 
the  outstretched  arms  of  love,  and  the  wonders  of  his  grace,  he 
may  lead  you  forth  from  the  tyranny  of  cruel  masters  to  serve 
the  true  and  living  God  ;    that,  instead  of  burning  bricks  with 
straw,  to  build  the  edifice  of  superstition,  you  may  enter  into  a 
land  flowing  with  milk  and  honey,  and  build  a  temple  to  your 
God;  a  temple  vv^herein  he  may  be  worshipped  "z/i  spirit  and  in 
truth."     Believe  me,  my  brethren,  you  are  following  "  cun- 
ninglj/  devised  fables,"  those  false  teachers  of  whom  the  apos- 
tle Peter  spoke,  when  he  said,  "  Through  covetousness  shall 
they,  with  feigned  tvords,  make  m,erchandize  of  you,  ivhose 
judgment  7ioio  of  a    long  time  li)igereth   not,  and  their 
damnation  slufnbereth  not."     2  Peter,  ii.  3. 

I  have  said  that  our  divine  legislator  Jesus  Christ  has  ap- 
pointed an  authority  to  interpret  his  law,  an  authority,  too,  that 
is  infallible.  This  authority  is  not  the  Roman  pope,  nor  a 
Roman  catholic  council.  It  is  the  Sph-it  of  God,  "  That  Spirit 
who  searcheth  all  things,  yea,  the  deep  things  of  God." 
1  Cor.  ii.  10.  "  Even  so  the  things  of  God  knoweth  no  man, 
but  the  Spirit  of  God."  Idem,  ii.  U.  That  the  Spirit  of 
God  is  infallible  no  one  denies.  Now,  if  it  be  proved  that 
the  Spirit  of  God  is  the  interpreter  of  his  law,  of  his  Holy 
Word  that  is  revealed  to  us  in  the  Sacred  Scriptures,  my  point 


48  RENUNCIATION  OP  POPERY. 

will  be  gained  ;  for  when  we  find  one  infallible  interpreter,  it 
is  unnecessary  to  seek  anothei'. — Hence,  I  argue,  that  that 
*'  Spirit  toko  searcheth  all  things,  even  the  deep  things  of 
God,"  "  ivho  knoweth  the  things  of  God,"  is  intimatel}'"  ac- 
quainted with  his  holy  law,  and  with  all  that  appertains  to  it. 
We  shall  now  examine  whether  the  Spirit  of  God  manifests 
this  knowledge  to  all  those  who  seek  him  in  spirit  and  in 
truth.  The  apostle  expressly  declares  that  "  ive  (that  is  him- 
self and  all  the  true  followers  of  Christ),  have  received,  not  the 
spirit  of  the  ivorld,  but  the  Spirit  ivhich  is  of  God ;  that  we 
might  know  the  things  that  are  freely  given  to  us  of  God." 
Idem  V.  12.  "  He  that  is  spiritual  judgeth  all  things."  v.  15. 
Now  the  law  of  God,  his  Divine  Word  revealed  in  the  Sacred 
Scriptures,  is  '^freely  given  to  us  of  God  ;"  therefore,  we,  by 
the  Spirit  of  God,  know  his  divine  law,  and  holy  Word  ;  be- 
cause, the  Holy  Spirit,  being  infallible,  can  never  lead  those 
whom  he  directs  into  error. 

If  it  should  be  asked,  "  how  are  we  to  know  whether  it  is 
the  Spirit  of  God  that  does  direct  us  ?"  I  will  answer  with  St. 
Paul, "  That  the  Spirit  itself  beareth  ivitness  with  our  spirit j 
that  we  are  the  children  of  God."  Rom.  viii.  16.  "  That 
he  that  is  spiritual  judgeth  all  things."  1  Cor.  ii.  15.  St. 
John,  indeed,  says,  "  Believe  not  every  spirit,  but  try  the 
spirits  whether  they  are  of  God."  1  John,  iv.  1.  Christ, 
the  Redeemer,  says  '■Hhat  ye  shall  know  them  by  their  fruits.^* 
Matt.  vii.  16.  Paul  tells  us  that  "  The  fruit  of  the  Spirit  is 
love,  joy,  peace,  long-suffering,  gentleness,  goodness,  faithy 
tneekness,  temperance ;  against  such  there  is  no  laiv.^'  Gal.  v,  22. 
He  that  beareth  fruits  such  as  these,  he  it  is  that  is  directed  by 
the  Spirit  of  Christ :  of  them  the  Saviour  has  said,  "lam  the  vine, 
ye  are  the  branches."  John,  xv.  5.  It  may  be  objected  again, 
"  That  a  man  may  be  deceived,  and  take  that  for  the  Spirit  of 
Christ  which  is  not  the  Spirit  of  Christ,  but  a  mere  delusion  of 
his  imagination."  This  is  altogether  possible.  But  is  it  a  just 
conclusion  to  say,  because  one  man  mistakes  his  way,  every 
man  must  mistake  his  way  ?  Because  one  man,  who  has  not, 
thinks  he  has  the  Spirit  of  Christ,  therefore  another,  who  has 
the  Spirit  of  Christ,  cannot  know  "it?  My  argument  relates  to 
those  WHO  HAVE  the  Spirit  of  Christ,  not  to  those  who  merely 


RENUNCIATION  OF  POPERY.  49 

THINK  THEY  HAVE.   Tliose  that  HAVE  IT,  KNOW  IT  ;  thosc  that 

MERELY  THINK  THEY  HAVE   IT,  KNOW  IT  NOT.      "BlcSSecl  are  yOUT 

eyes  (says  our  divine  Lord  to  his  disciples),  for  they  see." 
Matt,  i^iii.  16.  Yea,  verily,  all  the  true  disciples  of  Christ  the 
Lord,  both  see,  and  feel,  and  know.  "  Let  ijour  light  so  shine 
before  men  that  they  may  see  your  good  irorls,  and  ghinfy  your 
father  who  is  in  heaven."  Matt.  v.  16.  But  where  is  the  light 
of  the  pretended  luminaries  of  infallibility  ?  Perchance  it  is  in 
the  torch  that  glimmers  in  the  bloody  Inquisition.  Where  are 
the  "  blessed  ears  irhich  hear?"  Perhaps  they  may  be  found 
where  the  widow's  sighs,  robbed  of  her  last  farthing,  drop  on 
the  callous  ears  of  a  frozen-hearted  confessor.  "  By  this  shall  all 
men  Imoio  that  ye  are  my  disciples,  if  ye  have  love  one  to  another." 
John,  xiii.  35. 

"  Love  worketh  no  ill  to  his  neighbour"  says  the  apostle,  Rom. 
xiii.  10.  To  consume  a  fellow  being  in  the  flames,  dressed  in 
robes  upon  which  hideous  devils  are  represented  dragging  the 
poor  victim  into  hell,  symbolical  of  the  misery  to  which  they 
now  consign  him,  is,  instead  of  working  no  ill  to  one's  neigh- 
bour, working  the  most  diabolical  and  irreparable  evil  that 
man  or  demon  could  devise.  What  !  no  ill,  to  writhe  in  the 
fiery  floods  of  God's  eternal  vengeance  !  Ey  this  do  men  know 

THAT    YOU    ARE    NOT    IIIS    DISCIPLES,    for    "  /oiJg   Uwlceth    HO  HI  tO 

his  neighbour."  "0/  that  my  head  were  icaters,  and  mine  eyes  a 
fountain  of  tears,  that  I  might  iveep  day  and  night  for  the  slainofthe 
daughter  of  my  people?"  ^'0  that  I  had  {and  I  hope  in  God  that  I 
have)  in  the  wilderness  a  lodging-place  of  wayfaring  men;  that  I  may 
leave  my  people,  and  go  from  them !  for  they  be  all  adulterers,  an 
assembly  of  treacherous  men."  Jer.  ix.  1.  Lord  !  thou  hast 
said  "  /  desired  mercy  and  not  saa'ifice."  Hos.  vi.  6.  But  those 
who  proclaim  themselves  priests  of  the  most  high  God  delight 
in  sacrifice,  and  not  in  mercy.  Not  the  sacrifice  of  an  '^humble 
amd  contrite  heart,"  to  which  they  are  strangers  ;  but  they  de- 
light to  sacrifice  the  soul  and  body  of  a  fellow  being  (a  poor 
defenceless  heretic,  as  they  call  him)  on  the  bloody  alt;-rs  of  su- 
perstition. His  soul  they  consign  to  hell,  his  body  to  the 
dogs,  his  ashes  to  the  winds,  and  his  memory  to  infamy. 

Having  now  shown  that  the  Roman  catholic  church  is  desti- 
tute of  every  mark  of  being  a  Christian  Church,  and  that  her 

G 


50  RENUNCIATION  OF  POPERY. 

boasted  prerogative  of  infallibility  is  a  blasphemous  false- 
hood, I  shall  proceed  to  exhibit,  in  their  true  light,  some  of 
those  texts  of  Scripture,  which  she  wrenches  from  the  true 
meaning  in  support  of  her  erroneous  doctrine. 

After  the  resurrection  of  our  divine  Lord,  he  appears  unto 
his  disciples,  and  commissions  them,  sayingj"  ^//^o?^er  is  given 
unto  me  in  heaven  and  in  earth.  Go  ye  therefore,  and  teach  all 
nations,  baptizing  them  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost ;  teaching  them  to  observe  all  things 
whatsoever  I  have  commanded  you :  and  h,  I  am  with  you  always, 
even  unto  the  end  of  the  world."  Matt,  xxviii.  18.  Romanist 
argument  on  said  text — "  Here,  Christ,  with  the  plenary  powers 
of  the  Deity,  invests  the  apostles  with  the'  same  plenitude  of 
power,  and  commissions  them  to  teach  all  nations  unto  the  end 
of  the  world,  promising  to  be  with  them,  that  is,  promising  to 
direct  them,  with  the  infallibility  of  truth,  in  all  their  instruc- 
tions to  mankind,  over  whom  he  places  them  with  supreme 
authority.  The  apostles  are  long  since  dead,  consequently 
his  promises  must  be  extended  to  their  lawful  successors  in  the 
hierarchy." 

Protestant  exposition  of  said  text : — The  apostles,  morally 
speaking,  did  teach  all  nations  in  their  day,  either  by  word  of 
mouth,  or  by  their  epistles  inspired  by  the  Holy  Ghost.  Al- 
though their  bodies  have,  long  since,  been  consigned  to  their 
mother  e^rth,  they  still  instruct  mankind  by  their  inspired 
Word,  left,  and  transmitted  to  us,  by  the  overruling  provi- 
dence of  him  who  is  able  to  preserve  his  Word  for  our  instruc- 
tion and  perfection  through  the  longest  series  of  ages,  till  time 
shall  be  no  more.  Thus  it  is  that  our  divine  Lord  fulfils  his  pro- 
mise of  being  with  his  apostles  always,  even  to  the  end  of  time. 
"*^/Z  Scripture  (says  the  apostle)  is  given  by  inspiration  of  God, 
and  is  profitable  for  doctrine,  for  reproof,  for  connection,  for  in- 
struction IN  RIGHTEOUSNESS  ;  that  the  man  of  God  may  be 
perfect,  thoroughlv  furnished  unto  all  good  works." 
2  Tim.  iii.  16.  This  clear  and  express  testimony  of  the  apos- 
tle, that  the  Scripture  is  amply  sufficient  for  our  in- 
struction in  righteousness,  and  that,  with  it,  we  are 
thoroughly  furnished  unto  all  good  works,  supersedes 
the  necessity  of  any  other  argument  in  confirmation  of  the  as- 


RENUNCIATION  OF  POPERY.  51 

sertion,  that  the  Scriptures  alone  are  sufFicient  for  our  instruc- 
tion, and  that,  in  them,  the  apostles  teach,  and  will  teach  man- 
kind, "  even  unto  the  end  of  the  vorld"  This  sacred  Oracle  is 
"  the  same  yesterday,  to-day,  and  for  ever.''-  Its  pure  and  reviving 
streams,  flowing  from  the  bosom  of  divine  Love,  irrigates  the 
barren  soil  of  the  human  heart,  mollifies  its  stubborn  nature,  and 
by  the  genial  influence  of  God's  invigorating  Spirit,  causes  it 
to  bring  forth  fruits  of  holiness  unto  everlasting  life.  Such  is 
our  Guide,  the  Herald  of  unfading  Truth  ;  not  the  pretended 
successors,  whose  lives  are  a  stigma  of  reproach,  and  whose 
morals,  a  sink  of  corruptions.  The  Sacred  Oracles  were  in- 
spired by  the  Holy  Ghost,  and  can  be  understood  by  none  but 
those  who  are  moved  by  the  Holy  Ghost.  Little  wonder 
then,  that  the  Infallible  Guides  know  nothing  of  them.  Scrip- 
ture is  invariably  the  same,  and  bright  as  the  sun.  Romanism 
has  as  many  phases  as  the  moon,  but  not  a  glimmering  of  truth 
to  direct  the  traveller  on  his  way. 

Christ  has  promised  that  i\\G  "  gates  of  hell  shall  not  prevail 
against  his  Church."  Matt.  xvi.  IS.  But  from  what  has  been 
already  shown,  and  from  ten  thousand  times  as  much,  which 
might  be  shown,  the  gates  of  hell  have  prevailed  against  the 
Roman  catholic  church  ;  therefore  that  church  is  not  the  Church 
of  Christ. 

^^  And  he  gave  some,  apostles;  and  some,  prophets;  and  somCf 
evangelists ,  and  some,  pastors  and  teachers ;  for  the  ■perfecting 
of  the  saints  ;  for  the  icork  of  the  jninistry ;  for  the  edifying  of  the 
body  of  Christ,^^^'C.  Eph.  iv.  11.  Roman  catholics  contend 
that  their  popes,  bishops,  and  priests  are  those  apostles,  pro- 
phets, and  evangelists.  Our  divine  Lord,  however,  declares  the 
contrary, — He  says'that  "  the  things  of  God  knoweth  no  man,  but 
the  spirit  of  God."  1  Cor.  ii.  11.  The  apostle  Paul  informs  us, 
saying,  "[fe  have  7'eceived,  not  the  spirit  of  the  world,  but  the  Spirit 
which  is  of  God,  that  ice  might  know  the  things  that  are  freely: 
given  to  us  of  God :  He  that  is  spiritual  judgeth  all  things."  1  Cor. 
ii.  12.  15.  Now  when  Roman  catholics  can  prove  that  all 
their  popes,  bishops,  and  priests  are  spiritual  men,  in  the  sense 
alluded  to  by  the  apostle,  then  we  will  recognise  them  as  our 
evangelical  doctors.  The  apostles,  and  teachers,  spoken  of  in  the 
text,  w^ere  ''for  the  perfecting  of  the  saints,  for  the  edifying  of  the 


53  RENUNCIATION  OF    POPERY. 

body  of  Christ :"  consequently  their  lives  must  have  been  pure  and 
holy  ;  not  like  those  of  many  of  the  Roman  pontiffs,  stained 
with,  every  vice  that  the  depravity  of  human  nature  was  suscep- 
tible of. 

That  the  offices  spoken  of  in  the  text  under  consideration 
terminated  with  the  apostolic  age,  and  were  never  resumed,  is 
evident,  because  if  the  functions  of  the  ministry  spoken  of  in  the 
text  were  intended  to  be  transmitted  through  an  uninterrupted 
succession  of  men  to  the  consummation  of  ages  ;  I  would  ask, 
where  are  now  tlie  prophets  and  evangelists  ?  Those  prophets 
in  the  text  spoke  and  prophesied,  and  their  prophecies  have 
been  fulfilled,  and  are  still  fulfilling  ;  especially  those  of  St. 
John,  in  regard  to  the  Beast,  and  to  Babylon  the  Great. 

The  epistles,  the  gospels,  the  prophecies,  the  instructions  of 
the  above-named  apostles,  evangelists,  prophets,  and  teachers, 
we  now,  by  the  grace  of  God,  possess  in  the  Sacred  Scriptures, 
and  for  the  ends  for  which  they  were  proposed  ;  and  it  is  the 
Spiritual  man  alone,  who  is  the  competent  j'^tZge  of  the  Spirit  of 
the  Laio. 

If  man  were  a  perfect  being,  there  would  be  a  universal  simi- 
larity of  judgment.  Hence  the  Scriptures,  being  an  expression 
of  God's  perfect  will,  must  necessarily  enjoin  that  which  is  ab- 
solutely perfect,  although  man  never  will  attain,  in  his  fallen 
state,  that  absolute  perfection  which  the  law  exhibits.  Christ 
is  the  only  one,  born  of  a  woman,  who  ever  possessed  all 
the  evangelical  perfections  ;  to  say  that  any  mere  man  ever 
possessed  them  all,  would  be  saying  that  man  is  as  perfect  as 
Christ,  (his  divinity  and  man's  original  sin  excepted.)  This, 
it  is  presumable,  not  even  a  Jesuit  would  affirm.  The  Scrip- 
tures, when  made  the  rule  of  our  life,  and  studied  under  the  in- 
fluence of  the  Holy  Spirit,  will  assuredly  prevent  our  being 
tossed  about  by  every  wind  of  doctrine  ;  because  he  who 
anchors  his  hopes  in"  Jesus  Christ,  and  obeys  his  Word,  will 
never  be  moved.  If  a  man  holds  the  fundamental  doctrine  of 
salvation,  his  speculative  opinions  will  never  break  the  cords 
of  love  which  bind  him  to  his  God. 

If  it  should  be  asked  ;  "What  are  the  fundamental  doctrines  ?'' 
I  will  couch  them  in  the  words  of  the  apostle  Paul :  "  Lave  is 
(he  fulfilling  of  the  law."  Rom.  xiii.  10.     He  that  loves  God  will 


RENUNCIATION  OF  POPERY.  5« 

never  believe  a  doctrine  that  will  separate  him  from  the  object 
of  his  love."  "  lie  that  is  spiritual  judgeth  all  things;"  all  things 
necessary  for  his  salvation.  This  must  be  the  meaning  of  the 
text,  f*r  there  are  things  that  no  man  knovveth :  "  0/  that  day 
and  hour  knoweth  no  man,  no,  not  the  angels  of  heaven,  hut  my 
father  only.''  Matt.  xxiv.  36.  Therefore  to  be  "  thoroughly  fur- 
nished unto  all  good  icorhs,"  let  the  sincere  inquirer  have  recourse 
to  the  Word  of  God,  revealed  in  the  Sacred  Scriptures,  and  he 
will  find  them  all-sufficient  "for  instruction  in  righteousness.'^ 
2  Tim.  iii.  16. 

The  erroneousness  of  a  man's  judgment,  provided  that  error 
of  judgment  is  not  calculated  to  separate  him  from  the  love  of 
God,  will  never  be  a  subject  of  condemnation  to  him.  There 
are  no  two  men  on  earth  whose  judgment,  in  every  thing,  natu- 
ral and  supernatural,  certain  and  uncertain,  is  precisely  the 
same.  From  the  very  constitution  of  our  nature  it  is  impossible 
that  it  can  be  the  same.  Therefore,  provided  our  judgment  is 
not  calculated,  as  I  have  said  before,  to  separate  us  from  the  love 
of  God,  it  will  never  be,  and  cannot  be,  a  subject  of  condemna- 
tion to  us.  If  I  love  God,  let  my  judgment  be  what  it  will,  I 
am  safe.  Do  you  love  God,  and  let  your  judgment  be  what  it 
may,  and  you  will  be  safe.  Let  our  neighbour  love  God,  and  let 
his  judgment  be  what  it  may,  and  he  will  be  safe.  Our  judg- 
ments may  all  be  different,  but  provided  we  love  God,  we  all 
will  be  safe.  To  love  God  is  the  fundamental  point;  this  the 
Scriptures  positively  assure  us.  "  Thou  shalt  love  the  Lord  thy 
God  icith  all  thy  heart,  and  idth  all  thy  soul,  and  icith  all  thy  mind. 
This  is  the  first  and  great  commandment.  And  the  second  is  like 
unto  it,  thou  shalt  love  thy  neighbour  as  thyself.     On  these  two 

COMMANDMENTS    HANG    ALL    THE    LAW    AND    THE     PROPHETS." 

Matt.  xxii.  37,  38,  39.  "  Love  (says  the  apostle)  is  the  fulfilling 
of  the  law."  Rom.  xiii.  10.  "And  this  (says  our  blessed  Re- 
deemer) is  life  eternal,  that  they  might  know  thee  the  only  true 
God,  and  Jesus  Christ,  whom  thou  hast  sent."  John  xvii.  3. 
Those  that  love  God  will  keep  his  commandments  ;  and  in 
keeping  his  commandments  they  will  have  the  evidence  that 
they  love  him:  "For  this  is  the  love  of  God,  that  ve  keep  his  com- 
mandments." 1  John  v.  3.  And  in  keeping  them,  "  The  Spirit 
itself  heareth  witness  with,  our  spirit,  that  we  are  the  children  of 


54  RENUNCIATION  OF  POPERY. 

Gof/."  Rom.  viii.  16.     He  that  loveth  God,  having  the  witness 
of  the  Spirit  within  himself,  will  have  no  fear,  no  uneasiness  in 
regard  to  fundamentals  and  non-fundamentals;  because,  as  the 
apostle  says,  "  Perfect  love  casteih  out  fear."    I  John    iv.   18. 
This  preaching  of  the  cross  to  the  vain  curiosity  of  speculative 
divines,  ^^  Is  to  them  that  perish,  foolishness ;  hut  unto  us  who  are 
saved,  it  is  the  power  of  God,  and  the  wisdom  ofGod^  1  Cor.  i.  18. 24. 
I  shall  now  proceed  to  show  that  the  same  powers  which 
were  granted  to  the  apostles  and  disciples  of  Christ,  were  not  to 
continue  longer  than  the  natural  life  of  the  apostles  themselves. 
Our  divine  Lord,  after  his  resurrection,   commissioning   the 
apostles  to  preach  the  gospel,  says,  "  Go  ye  into  all  the  world, 
and  preach  the  gospel  to  every  creature.     He  that  believeth, 
and  is  baptized,  shall  be  saved;  but  he  that  believeth  not  shall 
be  damned.     Jind  these  signs  shall  follow  them  that  believe  : 
In  my  name  shall  they  cast  out  devils ;  they  shall  speak 
with  new  tongues  ;  they  shall  take  up  serpents  ;  and  if  they 
drink  any  deadly  thing,  it  shall  not  hurt  them  ;  they  shall 
lay  hands  on  the  sick,  and  they  shall  recover.'^  Mark  xvi.  15. 
Such  was   the  power  of  grace  in  the  apostolic  days.     These 
effects  of  converting  grace  have  long  since  ceased.  Christ,  when 
he  sent  his  apostles  to  preach,  gave  them  power  "  To  heal  the 
sick,  cleanse  the  lepers,  raise  the  dead,  cast  out  devils;  freely 
ye  have  received,  freely  give.'^  Matt.  x.  8.     These  powers  have 
also  ceased:  the  dead  are  never  raised,  nor  will  they  be,  till  the 
last  trumpet  shall  call  them  forth  to  judgment.  That  the  expres- 
sions of  the  text  in  question  are  to  betaken  in  their  natural  and 
obvious  sense,  we  prove  from  the  circumstance  of  the  apostles' 
actually  performing  what  they  had  the  power  to  do.     For  bre- 
vity sake,  I  will  adduce  but  a  few  of  the  miracles  performed  by 
the  apostles.     First,  that  of  Peter,  who  cured  a  certain  man, 
lame  from  his  mother's  womb.  Acts  iii.  2.    Of  Paul,  who  raised 
the  man  to  life  who  had  fallen  from  the  third  story.  Acts  xx.  9. 
"  There  came  also  a  multitude  out  of  the  cities  round  about 
Jerusalem,  bringing  sick  folks,  and  them  that  were  vexed 
with  unclean  spirits,  and  they  were  healed  every  one."  Acts 
V.  16. 

In  like  manner  the  power  of  discerning  spirits,  and  forgiving 
sins,  was  also  imparted  to  the  apostles :  this  power  also  has 


RENUNCIATION  OF  POPERY.  55 

ceased.      These  powers  and  many  others  were  given  to  the 
apostles,  and  were  promised  to  them  alone.     They  alone,  as 
Roman  catholics  themselves  are  forced  to  admit,  were  inspired. 
Consequently,  the  Holy  Spirit  directing  their  operations,  there 
was  no  danger  of  their  ahusing  the  powers  with  which  they 
were  invested.     The  pretended  apostles  of  the  present  day, 
(as    St,    Bernard    observed,    speaking   of  the   profligate    pre- 
lacy in  his  time)  "  who  all  wished  to  be  the  successors  of  the 
apostles,   but    few,    to   be  their  imitators ;"    these  pretended 
apostles,  I  say,  uninspired  as  they  are,  have  the  audacity,  and 
are  sacrilegious  enough  to  claim  the  same  powers  with  which 
the  apostles  were  invested.     I  say  they  have  the  audacity,  be- 
cause there  is  not  a  shadow  of  authority  to  support  the  claim  ; 
and  being  uninspired,  and  many    of  them  wallowing  in  sin, 
it  is  a  blasphemy  to  pretend  they  can  forgive  the  sins  of  others. 
"  Physician,  heal  thyself,"  says  the  Scripture.  And  again,  "  Thou 
hypocrite,  first  cast  out  the  beam  out  of  thine  own  eye  ;    and  then 
shalt  thou  see  clearly  to  cast  07it  the  mote  out  of  thy  brother''s  eyeP 
Matt.  vii.  5.     Your  priests  make  "  merchandize''''  of  you,  and 
of  the  souls  of  your  departed  brethren  ;  who,  as  I  have  shown 
unto  you,  must  remain  in  the  torments  of  purgatory  for  want 
of  money  to  pay  the  priest  for  their  release.    0 !  my  friends, 
you  cannot  be  healed,  and  never  will  be,  till  you  apply  to  the 
Great  Physician  for  yourself,  and  not  through  those  who  are 
spiritually  dead  themselves,  nor  through  any  others.     Hearken 
to  this  Great  and  Good  Physician  :'  "  Ho^  (says  he,)  every  one 
that  thirsieth,  come  yc  to  the  waters,  and  he  that  hath  no 
MONEY  :  come  ye,  buy  and  eat ;  yea,  come,  buy  tvine  and 
milk   WITHOUT  MONEY."    Isa.   Iv.   1.     Pay  no  more  "money 
therefore  to  your  priests  for  masses.     Money  can  never  deliver 
the  souls  of  your  departed  friends  from  hell  or  purgatory.    Let 
their  money  perish  with  them,  for  their  "  heart  is  not  right 
before    God,"   because   they  "  have   thought   that   the  gift 
of  God  may  be  purchased  with  money."     Acts,  viii.  20,  21. 
Whereas,  "  None  of  them  can  by  any  means  redeem  his  bro- 
ther, nor  give  to  God  a  ransom  for  him."    Ps.  xlix.  7.    Jesus 
invites  you  to  "  co7ne  without  money."     Why  will  you  not 
come  ? 

"  Peter,  feed  my  lambs,  *  *  feed  my  sheep."     John,  xxi. 


56  RENUNCIATION  OF  POPERY. 

This  is  the  text  which  Roman  catholics  adduce  to  prove  that 
Peter  was  constituted  the  head  of  the  Church.  The  injunction 
of  our  divine  Lord  was  thrice  repeated.  This  threefold  repeti- 
tion was  made  in  relation  to  Peter's  having  thrice  denied  his 
Lord.  His  divine  Master,  therefore,  now  requires  of  him 
a  threefold  avowal  of  his  firm  attachment,  and  by  thrice  enjoin- 
ing to  feed  his  flock,  he  seems  to  admonish  him,  in  a  gentle 
and  tender  manner,  of  his  past  presumption.  If  Peter's  be- 
ing merely  told  to  feed  the  flock  were  a  proof  of  his  being  con- 
stituted head  of  the  Church,  we  have  the  same  proof  to  de- 
monstrate that  all  the  apostles  were  constituted  the  head  of  the 
Church  ;  for  we  read,  in  the  Acts,  that  the  elders  of  the  Church 
were  commanded  to  "  take  heed  to  all  the  flock,  over  which 
the  Holy  Ghost  hath  made  you  overseers,  to  feed  the  Church 
of  God.^'  Acts,  XX.  28.  "A  fortiori,"  the  rest  of  the  apostles 
had  equal  power. 

"  Thou  art  Peter,  and  on  this  rock  I  will  build  my 
Church.^^  *  *  '■^And  I  will  give  unto  thee  the  keys  of  the  king- 
dom ofheavenP  Matt.  xvi.  18.  The  text  does  not  say  that  Christ 
will  build  his  Church  upon  Peter  alone  ;  therefore  Roman 
catholics  beg  the  question  when  they  affirm  that  the  Church  is 
built  upon  Peter  alone.  However,  to  put  all  cavilling  out  of 
the  case,  we  will  bring  the  testimony  of  St.  Paul  upon  the  sub- 
ject :  Addressing  the  Church  of  Ephesus,  he  says,  "  Now, 
therefore,  ye  are  no  more  strangers,  and  foreigners,  but  fel- 
low-citizens with  the  saints,  and  of  the  Household  of  God ; 
and  are  built  upon  the  foundation  of  the  apostles  and 
PROPHETS,  Jesus  Christ  himself  being  the  chief  corner  stone. 
In  lohom,  all  the  building  fitly  framed  together,  groweth  to- 
gether unto  a  HOLY  Temple  in  the  LordP  Eph.  ii.  20. 
Christ,  moreover,  did  not  say  unto  Peter,  I  do  build  my  Church 
upon  this  rock,  but  I  will  build  my  Church  :  also  of  the 
keys,  he  does  not  say  I  do  give  thee  the  keys,  but  I  will  give. 
Roman  catholics  themselves  acknowledge  that  it  was  not  until 
the  day  of  Pentecost  that  the  apostles  received  their  plenary 
powers  ;  therefore,  we  must  examine,  whether,  upon  that  day, 
any  distinction  of  power  was  conferred  by  our  Lord  Jesus 
Christ  on  the  apostles.  Now  to  the  law,  and  to  the  testimony 
Our  Lord,  previous  to  his  ascension,  commands  his  apostles, 


KENUNCIATION  OF  POPERY.  57 

saying,  "  Tarry  ye  in  the  city  of  Jerusalem  until  ye  he  en- 
dued withpower  from  on  high.''''  Luke,  xxiv  :  and  in  Acts 
we  read,  "  when  the  day  of  Pentecost  was  fully  come,  they  were 
all  with  one  accord  in  one  place.  And  suddenly  there  came 
a  sound  from  heaven,  as  of  i  rushing  mighty  loind,  and  it 
filled  all  the  house  where  they  were  sitting.  Jlnd  there  ap- 
peared unto  them,  cloxicn  tongues,  like  as  of  fire,  and  it  sat 
upon  each  of  them.  Jlnd  they  were  all  filled  ivith  the 
Holy  Ghost."  Acts,  ii.  From  these  texts  it  is  evident  that 
grace  and  power  were  conferred  equally  upon  all  the  apostles. 
This  was  the  time  when  they  were  endued  with  power  to  con- 
duct the  Church,  and  being  fdled  with  the  Holy  Ghost,  to  go 
forth  and  preach  the  gospel.  Here,  then,  was  the  time,  if  there 
was  any  distinctive  power  to  be  conferred  on  Peter,  that  it  cer- 
tainly would  have  been  manifested.  However,  no  such  dis- 
tinction was  made  ;  because  all  were  considered  equally  as  the 
foundations  upon  which  the  Church  was  built.  Christ,  there- 
fore, here  fulfils  what  he  had  said  to  Peter.  He  builds  his 
Church  upon  him  as  he  does  also  on  all  the  rest  of  the  apostles. 
Thus,  St.  John,  speaking  of  the  Church,  under  the  epithet  of 
the  "  new  Jerusalem"  expressly  declares  that  "  the  wall  of  the 
city  had  twelve  foundations,  and  in  them  the  names  of 
the  twelve  apostles  f^  and  that  "  the  wall  had  twelve  gates.^^ 
Rev.  xxi. 

Thus  we  see  that  the  Church  was  built  upon  the  twelve 

APOSTLES    COLLECTIVELY,  and  NOT    UPON  PetER    ALONE,  aS  St. 

Paul  has  also  expressly  declared  in  his  epistle  to  the  Ephesians, 
which  I  have  already  quoted,  ch.  ii.  20.  The  opponents  of  the 
truth  may  object  that  this  text  relates  to  the  Church  tri- 
umphant, I  answer,  that  it  has  a  relation  both  to  the  Church  tri- 
umphant, and  to  the  Church  militant.  That  it  has  a  relation  to 
the  Church  militant,  when  it  speaks  of  the  tvvelve  founda- 
tions, I  prove  from  the  declaration  of  St.  Paul,  who  says  express- 
ly that  the  Church  is"  built  upon  the  foundation  of  the  apostles" 
Eph.  ii.  20.  And  in  his  epistle  to  the  Hebrews,  ch.  xii.  22, 
he  even  calls  the  Church  militant  "  the  city  of  the  living  God, 
the  heavenly  Jerusalem."  Therefore,  either  the  apostles  must 
be  wrong  in  telling  us  that  the  Church  is  built  upon  the  founda- 
tion of  the  twelve  apostles,  or  else  the  Roman  catholic  church 

H 


58  RENUNCIATION  OF  POPERY. 

must  be  wrong  in  affirming  that  the  Church  of  Christ  is  built 
upon  the  foundation  of  Peter  alone. 

"  Jind  I  will  give  unto  thee  the  keys  of  the  kingdom  of 
heaven.^'  By  this  is  signified  the  power  of  pardoning  or  re- 
mitting sin,  inasmuch  as  it  is  sin  that  closes  the  door  of  heaven 
against  us.  Christ,  again,  does  not  say  that  Peter  alone  shall 
retain  the  keys  ;  that  is,  that  he  alonk  shall  have  the  power 
of  pardoning  or  remitting  sin.  On  the  contrary,  Christ  assures  us 
that  he  had  delegated  to  all  the  apostles  the  same  power  as 
TO  Peter.  For  having  "  breathed  on  them,  he  saith  unto  them.j 
receive  ye  the  Holy  Ghost :  Whose  soever  sins  ye  remit,  they 
are  remitted  unto  them  ;  and  whose  soever  sins  ye  retain, 

THEY  ARE  RETAINED."     John  XX.  22,  23. 

When  Roman  catholics  are  accused  of  worshipping  creatures 
with  supreme  adoration,  they  deny  it.  Their  church,  however, 
declares  that  creatures  ought  to  be  worshipped  with  supreme 
adoration.  To  prove  my  assertion,  it  will  be  sufficient  if  I  make 
it  manifest  that  it  is  the  doctrine  of  the  Roman  catholic  church 
that  creatures  ought  to  be  worshipped  with  supreme  adoration. 
Thomas  Aquinas,  otherwise  styled  the  angelical  Doctor,  ex- 
pressly teaches  that  "  The  cross  of  Christ  is  to  be  worshipped 
with  the  SAME  adoration  with  Christ,  that  is,  with  the 
adoration  op  latri^  (supreme  worship)  ;  and  for  this  reason 
(says  he)  we  also  address  the  cross,  and  pray  to  it,  as  if  it  were  he 
who  was  crucified  himself.  For  the  church  sings :  'Hail,0!  Cross, 
our  only  hope  in  this  time  of  sufiering,  increase  the  righteous- 
ness of  the  pious,  and  pardon  the  guilty.'  Crux  Christi  adora- 
tur,  adoratione  latrise."     Thorn.  Aquin.  iii.  Q.  25.  Art.  4.* 

The  theology  of  this  celebrated  divine  is  admitted  by  the 
Roman  catholic  church  to  be  sound  and  orthodox,  and  is  taught 
in  her  schools.  Consequently,  the  Roman  catholic  church 
teaches  that  the  cross  of  Christ  is  to  be  worshipped  with  su- 
preme adoration  ;  therefore,  Roman  catholics,  if  they  are  not 
idolaters,  must  be  heretics.  Take  it  either  way ;  if  they  re- 
main in  the  doctrine  they  now  hold,  they  must  be  lost,  because 
idolatry  and  heresy  are  both  damnable  sins.     If  they  reject  the 

*  See  his  works  in  the  Philadelphia  Library,  in  folio,  No.  248,  page  53  of  the 
3d  part 


RENUNCIATION  OF  POPERY.  59 

doctrine  of  their  own  cluircli,  Ili(>y  arc  heretics;  if  they  believe 
it,  they  are  idolaters.  How  applicable  are  the  words  of  St. 
Paul  on  this  occasion.  "  Professing  themselves  to  be  wise,  they 
became  fools,  and  changed  the  glory  of  the  inco7'7'iijitible 
God  into  an  image  made  like  to  corruptible  man.  Who 
changed  the  truth  of  God  into  a  lie,  and  worshipped  and 
served  the  creature  more  than  the  Creator,  who  is  blessed  for 
ever."  Rom.  i.  22,  23.  25. 

As  protestants,  we  maintain  that  the  pompous  ceremonies, 
the  extravagant  profusion  of  decorations,  and  the  multitude  of 
statues  and  paintings  with  which  the  churches  in  Roman  catho- 
lic countries  are  encumbered,  instead  of  tending  to  elevate  the 
soul  to  God,  and  fixing  the  attention  on  him,  has  a  tendency 
altogether  the  reverse.  Hence  it  was,  that  in  the  days  of  Ber- 
nard, when  these  gorgeous  exhibitions  had  reached  their  climax, 
under  the  sanction  of  Holy  Mother  Church,  the  saint  with  in- 
dignation exclaimed  (speaking  of  the  church),  "  There  is  so 
great  and  such  an  astonishing  variety  of  different  figures  pre- 
sented, on  all  sides,  to  the  view,  that  the  people  prefer  reading 
upon  the  marble  stones,  than  reading  in  books,  and  to  spend  the 
whole  day  in  wondering  at  these  things,  rather  than  in  meditat- 
ing upon  the  law  of  God.  The  stones  of  the  church  are  clothed 
in  gold,  while  her  children  are  left  destitute  and  naked.^'  Ber- 
nard, Apol.  p.  992. 

If  these  are  the  effects  that  result  from  the  authority  of  the 
Infallible  Guide,  and  the  practices  of  her  clergy,  we  prefer,  and 
think  it  safer  to  remain  fallible  as  we  are,  and  to  take  the  Scrip- 
tures for  our  guide  ;  we  shall  not  then  clothe  our  walls  in  gold, 
and  leave  our  poor  to  nakedness  and  want.  Were  such  our 
folly,  or  had  we  such  hearts  of  stone,  this  unerring  and  disin- 
terested GUIDE  would  soon  check  us  in  the  words  of  the 
apostle  John,  "  Whoso  hath  this  ivorld''s  good,  and  seeth  his 
brother  have  need,  and  shut teth  up  his  bowels  of  compassion 
from  him,  how  dwelleth  the  love  of  God  in  him  ?"  1  John 
iii.  17. 

As  an  appendix  to  the  above,  we  shall  quote  a  few  more 
words  from  the  Saint,  that  the  reader  may  have  a  clearer  view 
of  the  degradation  into  which  the  human  mind  was  sunk  in 
those  days  when  Romanism  was  at  her  highest  pitch  of  exalta- 


QO  RENUNCIATION  OF  POPERY. 

tion:  speaking  of  the  bishops  of  the  church  he  exclaims,  "For 
we  know  that  since  the}^  (the  ])ishops)  are  become  debtors  to  the 
wise  and  to  the  unwise,  they  excite  the  devotion  of  a  carnal 
MINDED  PEOPLE  BY  CORPORAL  ORNAMENTS,  bccausc  tliey  Can- 
not do  it  by  spiritual.  They  show  them  the  beautiful  figure  of 
some  saint,  who  is  thought  to  be  the  holier  in  proportion  to  the 
brilliancy  of  its  colours.  Men  rush  to  kiss  it,  and  are  invited 
to  BESTOW  A  GIFT,  'invitantur  ad  donandum,'  while  they  ad- 
mire its  beauty  rather  than  venerate  what  is  holy."  Bernard, 
Apol.  992. 

They  excite  the  devotion  of  a  carnal  minded  people  (says  the 
Saint).  He  does  not  mean  by  this,  that  their  devotion  is  ex- 
cited by  such  shows,  for  just  before  he  said  that  these  carnal 
minded  people  "  preferred  spending  the  whole  day  in  wonder- 
ing at  these  things,  rather  than  to  be  meditating  on  the  law  of 
God."  He  could  have  meant  nothing  else,  therefore,  than  that 
these  splendid  images  were  placed  in  the  churches  under  the 
PRETENCE  of  exciting  devotion,  while  the  real  object  was,  that 
the  "  foolish  people"  (as  he  calls  them)  might  "  bestow  a 
GIFT,"  "  invitantur  ad  donandum."  "  To  he  carnally  minded 
(says  the  apostle)  is  death."  Rom.  viii.  6.  Therefore  it  must 
follow  that  the  multitude  of  "  carnal  minded  people"  of  whom 
the  Saint  was  speaking,  were  in  a  state  of  death  and  condemna- 
tion: these  were  the  multitudes  too,  whom  the  Infallible  Guides 
thought  fit  to  excite  in  their  devotions  by  "corporal  ornaments," 
and  they  are  "  invited  to  bestow  a  gift."  We  protestants, 
with  the  Bible  alone  for  our  guide,  never  have  been,  and  never 
can  be  duped  in  such  a  manner  as  this!  Having  the  Lord  and 
maker  of  heaven  and  earth  to  worship,  we  shall  never  cry  out; 
"  0!  crux  ave,  spes  unica!"  "  Hail!  0!  cross,  our  only  hope  !" 

It  is  sufficiently  evident,  from  the  tenor  of  St.  Bernard's  dis- 
course, that  the  abominations  which  he  deprecates  were  uni- 
versal ;  that  they  were  so,  however,  is  put  beyond  a  doubt  by 
the  Saint  himself,  when  he  expressly  tells  us  that  "  The  putrid 
contagion  has  crept  through  the  whole  body  of  the  church, 
and  the  malady  is  inward,  and  cannot  be  healed."  Bernard, 
1727. 

I  have  now  shown,  in  a  short,  concise,  clear,  and  demonstra- 
tive manner,  how  Roman  catholics  have  been  obliged  to  mangle 


RENUNCIATION  OF  POPERY.  61 

the  word  of  God,  in  order  to  prop  up  the  tottering  edifice  of 
their  Infallible  Church,  the  pillar  and  ground  of  truth. 

The  Church  of  Christ,  in  its  strict  sense,  I  once  more  repeat 
it,  cormists  of  the  saints  alone  ;  not  of  the  heterogeneous  and 
polluted  mass  which  Roman  catholics  pretend  ;  not  of  the  cha- 
racters which  their  champion  Bossuet  himself  declared  stood  in 
need  of  reformation  both  in  the  head  and  members.  "  Christ 
gave  himself  for  his  Church,  that  he  might  sanctify  and 
cleanse  it  ivith  the  ivashing  of  water  by  the  loord.  That  he 
might  present  it  to  himself  a  glorious  Church,  not  having 
spot  or  ivrinkle,  or  any  such  thing  ;  but  that  it  should  be  holy 
and  ivithout  blemish.'^  Eph.  v.  2(i. 

It  is  astonishing  to  see  to  what  lengths  the  perversity  of  the 
human  mind  can  stretch  itself  in  the  support  of  error.  When 
we  press  the  Roman  catholics  to  prove  that  their  church  is  holy, 
forgetting,  or  laying  aside,  their  own  definition  which  they  have 
given  of  the  church,  they  gravely  tell  us  that  their  church  is 
holy,  QUOAD  DOCTRiNAM  ;  that  is,  that  her  doctrine  is  holy, 
and  that  she  is  holy  in  regard  to  many  of  her  members  :  of 
her  HEADS,  they  lisp  not  a  word.  Christ,  however,  did  not  give 
himself  for  the  doctrine    op  his  "  Church  that  he  might 

SANCTIFV  IT  and  cleanse  it  with    the  washing    of  WATER 

BY  the  Word."  His  doctrine  was  always  holy  and  always 
clean.  The  Holy  Ghost,  speaking  of  the  Church,  exclaims, 
"  My  dove,  my  undefiled  is  one  ;  fair  as  the  moon,  clear  as 
the  suji."  Solomon's  Song,  vi.  9,  10.  If  the  Church  be  com- 
posed of  reprobates,  as  well  as  of  saints,  it  would  be  repugnant 
to  the  idea  of  One,  and  to  innocence,  typified  by  the  dove.  If 
sin  and  sanctity  can  be  considered  as  One,  or  a  wolf  and  a  lamb 
as  a  dove,  then  we  will  grant  to  Roman  catholics  that  their 
church  has  the  title  which  they  claim. 

As  the  present  discussion  is  now  about  to  be  closed  in  the 
number  of  sixty-four  pages,  I  shall  avail  myself  of  the  short 
space  which  the  limits  I  have  affixed  to  this  publication  will 
allow  me,  in  making  a  few  desultory  reflections. 

A  system  of  religion,  the  influence  of  which  tends  to  the  sub- 
version of  morality,  and  the  peace  and  prosperity  of  the  civil 
government,  cannot  be  good,  much  less  divine.  That  such  is 
the  tendency  of  Romanism  has  been  clearly  shown.     Let  any 


62  RENUNCIATION  OF  POPERY. 

impartial  observer  take  a  view  of  the  state  of  society  at  the  pre- 
sent day  ;  let  him  make  a  tour  through  those  parts  of  the  world 
where  Romanism  is  in  her  most  flourishing  condition,  and  he 
will  see  that  the  Holy  Day  of  the  Lord  presents,  of  all  days,  a 
spectacle  of  almost  universal  licentiousness.     I  have  been  in 
New  Orleans  and  in  Europe,  therefore  I  know :  others  have 
travelled,  and  they  know,  that  on  that  Sacred  Day  markets  are 
thronged  ;   stores  almost  universally  opened ;  factories,  where 
hundreds  are  employed,  are  busily  occupied  in  spinning  and 
weav^ing  ;  houses  are  building  ;  men  are  seen  gambling  publicly 
in  the  streets  and  squares,  and  theatres  are  thronged.  In  Spanish 
countries  this  is  the  day  for  bull-fights  and  cock-fights,  in  which 
the  clergy  are  amongst  the  foremost  of  the  rabble.     With  what 
indignation  do  we  read  the  Bull  of  the  Infallible  Hjead  of 
the  church,  who,  no  later  than  the  year  1815,  sanctions  some 
of  these  horrid  profanations!     The  24th  article  of  the  Bull 
to  which  I  refer  runs  thus :  "  Every  ecclesiastic,  deacon,  sub- 
deacon,  &c.  is  forbidden  to  appear  at  any  play-house  in  his  reli- 
gious  habits.     The   play-houses  are   to    remain   shut   every 
Friday  throughout  the   year.     No  ecclesiastic  is  to  go  into  a 
play-house,  in  whatever  habit,  on  Wednesdays  and  Saturdays, 
but  HE  MAY  ON  SuNDAYs! ! !"  Bull  of  Pope  Pius  VII.  January  1, 
1815.     Contrast  this,  the  influence  of  popery,  with  protestant- 
ism.    Walk  through  the  streets  of  this  our  own  city  of  bro- 
therly love  on  the  Lord's  Sacred  Day.     All  doors  are  closed, 
except  those  of  its  numerous  churches,  which  are  crowded  with 
her  pious  citizens.    No  sound  of  hammer  to  be  heard,  no  buying 
and  selling,  no  weaving  nor  house  building,  no  promiscuous 
multitude  of  priests  and  plebeians  thronging  to  bull-baits  and 
cock-fights,  to  gambling-houses  or  theatres;  but  those  who  are 
seen  in  public  move,  as  by  simultaneous  impulse,  towards  the 
house  of  God,  to  hear  the  word  of  life,  and  offer  up  their  prayers. 
Let  me  once  more  repeat  it ;  the  Bible  is  a  safer  and  a  better 
rule  of  conduct  than  the  bulls  of  popes,  the  decrees  of  councils, 
or  the  maxims  of  the  casuist.    The  Bible  will  never  sanction  the 
profanation  of  the  Sabbath  ;  never  publish  a  bloody  edict  for  the 
exterminating  of  our  fellow  beings,  for  "  Christ  came  not  to 
destroy  meri's  lives  but  to  save  themf^  never  pervert  the 
signification  of  an  alms-deed,  to  that  of  the  taking  from  the 


RENUNCIATION  OF  POPERY.  63 

poor  to  give  to  the  rich  ;  never  authorize  us  to  cast  pearls  before 
swine,  that  is,  to  confer  a  sacrament  on  those  whose  lives  is  a 
scandal  to  humanity  ;  the  Bibie  forbids  all  simonaical  exactions, 
'■'■  freely  you  have  7'eceivcd,  freely  give.'^  No  prayers  for  the 
dead  are  offered  there,  '■''  for  where  the  tree  falleth  there  shall 
it  he  ;"  no  adoration  oi  lignum  cruets  the  wood  of  the  cross  is 
permitted  by  that  sacred  law,  ''/or  the  Lord  thy  God  shalt 
thou  worship,  and  him  only  shall  thou  serve:'"  no  intercession 
of  the  saints  in  glory  is  intimated  there,  because  ^Hf  arty  man 
sin,  we  have  an  advocate  with  the  Father,  Jesus  Christ  the 
righteous  ;  for  there  is  one  God,  and  one  mediator  between 
God  and  man,  the  man  Christ  Jesus." 

I  shall  now  close  the  discussion,  I  entered  upon  it,  prompt- 
ed by  an  irresistible  impulse.  My  only  motive  is  the  glory  of 
God,  and  the  good  of  my  fellow  beings.  My  bosom,  swelled 
with  emotions  of  gratitude  to  the  Divine  Being  for  having 
liberated  me  from  the  land  of  Egypt  and  the  house  of  bondage, 
glows  with  an  ardent  desire  of  leading  forth  the  captives  of  Is- 
rael, from  the  power  of  their  oppressors,  to  a  land  which  flows 
with  milk  and  honey. 

May  the  picture  I  have  drawn,  and  the  arguments  I  have 
used,  be  viewed  with  impartiality,  and  weighed  in  the  scales  of 
the  sanctuary.  May  Reason,  with  her  discriminating  eye, 
penetrate  the  importance  of  the  subject  I  have  treated,  and  pass 
her  sentence  on  it.  I  have  written  according  to  the  dictates  of 
my  feelings,  and  the  convictions  of  my  mind,  not  to  wound  the 
heart  of  any,  nor  to  bias  the  judgment  in  the  favour  of  truth. 
Freedom  of  conscience,  and  tlie  liberty  of  the  press  is  guaran- 
tied unto  us  by  the  constitution  of  our  country.  Her  free-born 
sons,  I  hope,  never  will  be  slaves,  never  sanction  an  authority 
which  proscribes  the  liberty  of  the  press,  nor  bend  the  knee  to 
any  but  the  God  of  heaven.  The  triple  crown  of  spiritual  roy- 
alty but  ill  befits  the  genius  of  our  land.  If  our  citizens  are  to 
fall,  may  it  be  in  the  defence  of  liberty,  and  not  as  victims  of 
superstitious  irvtolerance  and  bigotry  under  the  Man  of  Sin. 
May  their  hearts  be  consumed  with  fraternal  love,  and  never 
burn  with  the  fires  of  religious  phrensy.  May  their  "  light  so 
shine  before  men,"  that,  seeing  their  good  works,  they  may 
glorify  our  Father  who  is  in  heaven :  but  never  shine  in  the 


54  RENUNCIATION  OF  POPERY. 

gloomy  horrors  of  the  Inquisition,  as  a  torch  to  kindle  the 
fagots  that  superstition  piles  around  her  devoted  victims.  May 
the  thundering  anathema,  with  its  bloody  edicts,  never  resound 
in  our  halls,  nor  pollute  our  shores  with  Christian  blood.  The 
King  of  Death  has  terrors  enough,  without  the  galling  chain  of 
papal  dungeons  ;  without  her  wheels,  and  racks,  and  dislocating 
screws  ;  without  her  fire  and  fagots.  There  are  devils  enough 
on  earth,  and  in  the  hearts  cf  men,  without  insulting  suiTering 
humanity  by  painting  them  on  the  caps  of  devoted  victims,  as 
is  done  at  the  Auto  da  fe's  of  the  inquisition.  We  are  still  free: 
let  us  guard  our  happy  institutions,  and  beware  of  a  rival.  May 
the  great  Sovereign  of  nations  keep  us  under  his  protecting 
care,  and  screen  us  from  the  danger  that  surrounds  us.  My 
fellow  citizens  and  Christian  brethren,  may  the  Gospel  of  truth 
direct  us  through  the  path  of  life,  the  glory  of  God  be  the  polar 
star  and  the  only  motive  of  our  actions,  and  the  welfare  of 
mankind  the  struggle  of  our  lives.  May  liberty,  conscience, 
and  love  cement  our  hearts  together  ;  and,  hand  in  hand,  may 
we  journey  on  towards  that  happy  country,  where  the  wicked 
shall  cease  to  trouble,  and  the  weary  are  at  restc 


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